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This study explores the implications of the 1983 Code of Canon Law (CIC) on mixed marriages within the Catholic Church, focusing on its legal, pastoral, and social dimensions in the context of religious pluralism. Mixed marriages, involving a Catholic an a non-Catholic partner, pose unique spiritual and legal challenges due to differing faith backgrounds, the research aims to analyze how the CIC, alongsid Church documents such as Muto Proprio Matrimonia Mixta, Familiaris Consortio, and Amoris Laetitia, addresses these challenges while upholding the sacramental nature of marriage. A qualitative descretive method was employed, utilizing critical textual analysis of relevant literature, including books, journals, and Church documents, the findings highlight that Canons 1124-1126 og the CIC provide a robust legal framework requiring episcopal dispensation, commitment to Catholic faith preservation, and respect for the non-Catholic partner’s beliefs. these Canons balance the protection of Catholic identity with openness to interfainth dialogue. Additionally, Church documents emphasize pastoral accompaniment, compassion, and doalogue to foster family unity and fainth education for children. The study concludes that the CIC, enriched by pastoral approaches in the referenced documents, offers a framework that not only regulates mixed marriages but also transforms them into opportunities for spiritual growth and interreligious harmony, particularly in diverse societies like Indonesia. This integrated approach ensures the mixed mariages can be a source of blessing rather than conflict, promoting stability ant mutual respect in families.  

This study aims to formulate theopreneurship as a theological-entrepreneurial paradigm for empowering the church and society. The study is grounded in the problem that church ministry often remains predominantly charitable, while poverty, economic vulnerability, limited congregational independence, and weak access to productive ecosystems require a more transformative approach. This research employs a qualitative approach using a conceptual-constructive method through a literature review of theology of work, vocation, stewardship, social entrepreneurship, religion and entrepreneurship, and faith-based community empowerment. The data were analyzed through thematic content analysis and conceptual synthesis to construct a theopreneurship framework that avoids reducing church engagement in entrepreneurship to church business, commercialization of ministry, or prosperity theology. The findings indicate that theopreneurship can be understood as a reconstruction of the church’s ministry paradigm from a charitable model toward a productive empowerment ecosystem. Theopreneurship integrates theological values, ethical governance, congregational capacity formation, economic innovation, cross-sector collaboration, and social impact measurement. The central finding of this study affirms that the church does not need to become a corporation to generate economic impact; rather, it must become an empowerment ecosystem that forms congregants who are productive, ethical, independent, and socially transformative.  

This study examines the role of the church in building congregational social solidarity through a dialogue between Émile Durkheim’s sociology of religion and Dietrich Bonhoeffer’s theology of community. It responds to the tendency to reduce congregational solidarity to worship attendance, programmatic activity, or occasional charity, whereas genuine solidarity requires relational formation, trust, shared responsibility, and public witness. Using library research and conceptual-theological analysis, the study engages classical works and recent scholarship on religion, social capital, congregational cohesion, and ecclesial community. The findings show that the church functions as a relational infrastructure that forms belonging and participation, yet such solidarity remains ambivalent when it is not theologically corrected. Durkheim clarifies the social power of ritual and collective consciousness, while Bonhoeffer insists that ecclesial solidarity must be grounded in Christ, forgiveness, service, and life for others. The study concludes that a healthy church is not merely cohesive, but transforms internal cohesion into restorative public witness within fragmented plural societies, where Christian community must become critical, open, transformative, and contextually accountable to vulnerable persons and the wider public as gospel praxis.  

The statement of Jesus in Luke 18:16, “Let the little children come to Me, and do not hinder them,” contains a theological message that remains relevant for the church throughout the ages. This study aims to examine the meaning of this phrase through a biblical exegesis approach, considering the historical, grammatical, and theological context of the Gospel of Luke. The research employs a qualitative method with historical-grammatical hermeneutics and a literature review on children’s ministry from a New Testament perspective. The findings indicate that the phrase emphasizes Jesus’ indiscriminate acceptance of children as full members of the faith community while rejecting any structural, cultural, or spiritual barriers that diminish the value and rights of children in congregational life. The implication for the contemporary church is the need to develop an inclusive, holistic, and child-friendly ministry in liturgy, education, and spiritual formation, as well as to remove obstacles that may hinder the spiritual growth of children. Thus, the message of Luke 18:16 provides a strong theological foundation for building a church that honors and empowers children as heirs of the Kingdom of God.

Pastoral ministry plays a crucial role in shaping the spiritual growth of the congregation so that they live according to the principles of the Kingdom of God. In practice, many congregations do not fully understand the meaning of Matthew 6:33, so its values are merely spiritual slogans without concrete application in daily life. This study aims to design a more effective pastoral strategy within the GEREJA KRISTEN SETIA INDONESIA (GKSI) Getsemani Palah Parajo, focusing on five main aspects: (1) a theological understanding of Matthew 6:33 as the basis for pastoral care; (2) the role of the pastor and congregation in building healthy relationships; (3) identifying the congregation's spiritual needs and challenges; (4) developing contextual pastoral strategies and methods; and (5) evaluating the congregation's spiritual growth. Through this approach, it is hoped that pastoral care will become a means of forming Christ-like character, which is not only theologically relevant but also has a real impact on the congregation's daily lives.

This study aims to analyze the role of catechesis in preparing couples for marriage in the Catholic Church comprehensively, encompassing theological, spiritual, mental, and emotional dimensions. The background of this study is based on the phenomenon that some couples still enter into marriage without adequate faith preparation, thus implicating a low understanding of the meaning of the sacrament of marriage as a holy and inseparable life partnership. The research method used is a quantitative approach with a Likert-scale questionnaire as the data collection technique. The research instrument was compiled based on three main indicators, namely understanding the teachings of the sacrament, family function, and church life. Data were analyzed descriptively to measure respondents' perceptions of the effectiveness of catechesis in preparing for Catholic marriage. The results showed that the role of catechesis obtained a high average score of 37.34, with 83.87% of respondents in the strongly agree category. This indicates that catechesis plays a significant role in shaping the spiritual and psychological readiness of prospective couples. The implications of this research confirm that catechesis does not only function as a process of teaching faith, but also as an integral pastoral tool in building Catholic families based on love, loyalty, and Christian responsibility, and contributes to strengthening the faith of the church community. .

This article examines Moses’ leadership narrative from his divine appointment to the post-succession phase through the lenses of servant, transformational, and situational leadership. Using a qualitative narrative approach and thematic analysis, the study explores selected texts in Exodus, Numbers, and Deuteronomy to identify leadership patterns that are theologically grounded and practically relevant for churches in Indonesia. The findings show that Moses’ leadership integrates service and empowerment, vision and transformation, as well as contextual adaptation and succession preparation. Moses’ delegation in Exodus 18 reflects servant leadership that distributes responsibility and forms accountable structures. His call in Exodus 3 represents transformational leadership that shapes collective identity and mobilizes hope. His response to conflict and his public commissioning of Joshua demonstrate situational leadership and responsible succession. The article argues that Moses’ leadership offers a theological-practical model for Indonesian churches seeking leadership that is participatory, visionary, adaptive, and regenerative. This model is especially relevant amid plural social contexts, intergenerational transitions, organizational complexity, and the need for ecclesial accountability.

Education is a fundamental human right that must be guaranteed for every child without discrimination. In Indonesia, particularly in the Ambon region, educational inequality remains a serious challenge influenced by geographical, socio-economic, and structural factors. Children from impoverished families and remote areas often lack access to adequate education due to limited facilities, low-quality teaching staff, and inadequate technological infrastructure. This situation not only hinders children’s potential development but also perpetuates cycles of poverty and social injustice. Data from the Ministry of Education and Culture (2021) indicates low basic education participation rates and high dropout rates in Maluku and Ambon. In response, the church in Ambon, as highlighted by Joseph Lourine Since (2023), plays a strategic role through the Marginalized Children’s Development School (Sekolah Pembinaan Anak Marginal - SPAM), an alternative education program integrating academic learning with Christian character and spiritual formation. This initiative embodies the preferential option for the poor principle in liberation theology, as developed by Gustavo Gutiérrez, positioning the church as an advocate for the marginalized in its social and moral mission. This abstract recommends strengthening the church’s role in education through multisectoral collaboration to create a more just and inclusive education system for marginalized children.

The use of gongs and drums in the liturgy of the Catholic Church in Timor is a tangible form of inculturation, which is a process of dialogue between faith and local culture that enriches the spiritual experience and strengthens the identity of the people. Gongs and drums, which in Timorese culture have a symbolic meaning as a means of communication with ancestors and a marker of unity, are presented in the liturgy as a means of spiritual and cultural expression, making the liturgy a meeting space between tradition and faith. This process not only adds an aesthetic dimension, but also deepens the spiritual appreciation of the people and strengthens the liturgical communion. However, inculturation also brings theological and pastoral challenges, such as the risk of syncretism and cultural abuse, so adequate pastoral assistance and liturgical education are needed in order for the process to maintain the integrity of the faith and the values of the liturgical screen. Thus, inculturation is carried out wisely as a means of establishing faith, strengthening the identity of the local Church, and deepening the spiritual experience of the people in the land of Timor.

Leadership is a very important aspect in various organizations, including church organizations. There are many leadership characteristics in the Bible that can serve as models for leadership in the church. This article is a literature review using a qualitative approach to the text of 1 Timothy 4:12, focusing on the leadership of a young person. Its purpose is to encourage students to understand and apply the leadership model mentioned in 1 Timothy 4:12. The method used is descriptive analysis of the text of 1 Timothy 4:12, in order to provide a clear picture and understanding of the principles of young leadership. In addition, the descriptive method is also used to assess students’ understanding of leadership principles based on the text, as well as the level of their application in life and ministry. In conclusion, students understand the leadership principles in 1 Timothy 4:12, especially the importance of being an example, where the quality of a young person’s character is not merely theoretical, but students are able to live it out.

This study aims to understand the perspectives of pastors from the Punguan Kristen Batak Church (GPKB) regarding disability-friendly services for congregants. As a faith community, the church has a significant responsibility to create an inclusive environment where every member, including those with disabilities, is accepted and served equally. People with disabilities are seen not only as part of human diversity but also as part of the whole body of Christ, and therefore, their service must be prioritized in church life. This research uses a qualitative descriptive analytical approach, with data collected through in-depth interviews with six pastors from GPKB districts in Indonesia to explore theological understanding, practical experience, and challenges in serving congregants with disabilities. Data analysis was conducted thematically to identify patterns of views, service practices, and obstacles that arise. The results show that 84% of pastors have a positive perspective on inclusive service and support congregants with disabilities. However, the study also found challenges such as inadequate physical facilities, minimal service strategies, and limited theological understanding of disabilities. In conclusion, a paradigm shift, capacity building for pastors, and ongoing institutional support are needed to create an inclusive and disability-friendly church.

Environmental damage is a global phenomenon that demands changes to nature as the common home of all creation. Environmental damage occurs due to excessive human activity. One simple example is the lack of human awareness in terms of disposing of garbage in its place. The purpose of this study was to determine the church's responsibility in preserving the environment at the Sipinsur Geosite. The method in this study was to use a descriptive qualitative method by conducting interviews with several pastors around Sipinsur Tourism and visitors. The data was analyzed to determine the church's responsibility in preserving the environment. The results of the study showed that the church has duties and responsibilities in preserving the environment. The church is not only a place of worship but also a community that embraces in freeing nature from its destruction through (1) Eco-Prophetic Sermons, (2) Waste Management, (3) Tree Planting. Because the environment is God's creation and work. So the church needs to voice criticism or provide input for church members or the government regarding efforts to preserve the environment. This study provides a new contribution to the understanding that the church does not only pay attention to spiritual aspects, but also environmental aspects.

Krisis ekologis di Kalimantan Barat, seperti banjir tahunan, deforestasi, dan pencemaran sungai, menuntut keterlibatan berbagai pihak, termasuk mahasiswa Katolik. Gereja Katolik melalui ajaran ekologi integral menegaskan bahwa tanggung jawab ekologis adalah bagian dari iman. Penelitian ini bertujuan untuk menggambarkan tingkat pengetahuan, kesadaran, gaya hidup, dan refleksi iman mahasiswa Katolik terhadap isu lingkungan. Menggunakan pendekatan kuantitatif deskriptif, data dikumpulkan dari 34 responden melalui angket daring dan dianalisis secara statistik deskriptif. Hasil menunjukkan bahwa mayoritas responden memiliki kesadaran ekologis awal dan bersedia terlibat dalam aksi lingkungan, namun belum sepenuhnya konsisten dalam praktik gaya hidup ramah lingkungan. Hanya sebagian kecil yang menerapkan kebiasaan konkret seperti membawa tempat makan sendiri. Temuan ini menunjukkan adanya kesenjangan antara kesadaran dan tindakan, serta perlunya strategi pembinaan iman yang mengintegrasikan spiritualitas dan praktik ekologis. Penelitian ini menjadi dasar awal untuk pengembangan program ekopastoral yang kontekstual di lingkungan kampus dan komunitas kategorial.

This study aims to determine the opinions of two central figures in the GPKB structure, namely Ephorus and Head of Department Marturia, regarding the role and function of the choir in the liturgy. The background of this study is based on the observation that in many worship practices within the GPKB environment, the choir is often considered only an aesthetic complement, without considering the theological and liturgical meaning that should accompany it. Using a qualitative descriptive approach, data were obtained through in-depth interviews with key informants, direct observation of liturgical implementation, and a review of church documents such as the Order of Worship. Analysis was carried out carefully to explore the perceptions, expectations, and direction of church policy regarding choir ministry. The results show that both Ephorus and Head of Department Marturia view the choir as a liturgical servant on a par with servants of the word. They emphasize that the choir must be a means of proclaiming the word through theologically and contextually weighty music. However, they also acknowledge that implementation at the congregation level is not yet consistent, and guidance for the choir is still minimal in the liturgical and spiritual aspects.

This study aims to examine the concept of servant leadership based on Matthew 20:20-28 and its relevance to the leadership of pastors in the Pakpak Dairi Protestant Christian Church (GKPPD). The background of this research stems from the dynamics of church leadership, which still faces challenges in realizing the values of service, humility, and relational closeness as taught by Jesus Christ. This research uses a qualitative method with a literature review approach, focusing on the analysis of biblical texts and literature on biblical theology, Christian leadership, and pastoral spirituality. The results of the study show that Jesus introduced a leadership paradigm that is different from the world's pattern, namely leadership that is rooted in service, sacrifice, and love. This principle requires spiritual transformation in church leaders so that their ministry reflects the character of Christ. In the context of GKPPD, the application of servant leadership is important because of the influence of local culture, which emphasizes social structure, and the congregation's need for authentic, relational, and humble leaders. This research confirms that servant leadership is not only theological but also contextual in responding to the challenges of church life, as well as providing theoretical and practical contributions in building a leadership paradigm that is in line with the Gospel and relevant to the local church today.

Krisis ekologis telah menarik perhatian besar di seluruh dunia. Gereja juga telah menyerukan tindakan nyata. Melalui ensiklik yang ditulis oleh Paus Fransiskus, disampaikan ajakan untuk melakukan transformasi positif sebagai tanggapan terhadap krisis ekologis. Penelitian ini bertujuan untuk mengkaji peran Gereja sebagai agen transformasi serta mengimplementasikan pemahaman atas Laudato si’ dalam tindakan konkret. Metode yang digunakan adalah studi pustaka dengan pendekatan deskriptif kualitatif, menelaah dokumen Gereja seperti Laudato si’ dan data sekunder lainnya. Hasil penelitian ini menunjukkan bahwa Gereja merupakan agen transformasi ekologis yang memiliki peran penting dalam memajukan kesejahteraan ekologis. Dalam Laudato si’, terdapat tiga aspek yang membentuk implikasi peran Gereja: pertobatan ekologis, liturgi, dan pendidikan iman, yang menumbuhkan kesadaran ekologis serta solidaritas terhadap para korban krisis ekologis. Gereja tidak hanya menjadi pembawa pesan, tetapi juga secara aktif berperan sebagai penggerak perubahan berkelanjutan.

Penelitian ini mengkaji pengalaman umat Stasi Ibu Teresa Sei Hanyu dalam membangun Gereja Sinodal, sebuah model gereja yang menekankan partisipasi aktif dan kolaborasi seluruh umat beriman. Melalui wawancara mendalam dan observasi partisipan selama tiga minggu, studi ini mengungkap bagaimana prinsip-prinsip sinodalitas diterapkan di tingkat akar rumput. Temuan utama menunjukkan bahwa Stasi Ibu Teresa telah mengimplementasikan berbagai inisiatif untuk mewujudkan Gereja Sinodal, termasuk dialog antar umat, pemberdayaan kelompok kategorial, dan peningkatan partisipasi dalam liturgi serta pelayanan sosial. Meskipun menghadapi tantangan seperti resistensi terhadap perubahan dan kesenjangan generasi, stasi ini berhasil menciptakan ruang dialog yang memungkinkan suara-suara beragam untuk didengar dan dihargai. Dampak penerapan prinsip Gereja Sinodal terlihat dalam peningkatan keterlibatan umat dalam pengambilan keputusan gereja dan penguatan relasi sosial antar umat. Kolaborasi antara Stasi Ibu Teresa dengan Paroki induk juga mengalami peningkatan, terutama dalam perencanaan pastoral dan pelaksanaan program pembinaan iman. Penelitian ini menyimpulkan bahwa transformasi menuju model gereja yang lebih partisipatif dan inklusif membutuhkan komitmen dan keterlibatan aktif dari seluruh umat. Stasi Ibu Teresa mendemonstrasikan bahwa prinsip-prinsip sinodalitas dapat diterapkan secara konkret di tingkat lokal, memberikan kontribusi pada visi Gereja Katolik universal yang lebih inklusif dan responsif.

Penelitian ini bertujuan untuk memberikan pemahaman mendalam mengenai Konsili Trente (1545–1563) sebagai respons resmi Gereja Katolik terhadap tantangan Reformasi Protestan, sekaligus sebagai tonggak pembaruan internal Gereja. Masalah yang diangkat dalam studi ini adalah ketegangan teologis dan historis antara tuntutan pembaruan dari dalam Gereja serta kritik keras yang dilancarkan oleh para reformator Protestan terkait Kitab Suci, sakramen, dan otoritas Gereja. Penelitian ini menggunakan pendekatan kualitatif dengan metode studi literatur melalui analisis data sekunder dari dokumen konsili, literatur teologi, serta penelitian historis sebelumnya. Kebaruan dari penelitian ini terletak pada penegasan peran Konsili Trente bukan hanya sebagai instrumen “kontra” terhadap Reformasi, melainkan juga sebagai wadah refleksi teologis yang menghasilkan reformasi internal mendalam dalam bidang liturgi, sakramentologi, formasi imam, dan disiplin gereja. Hasil penelitian menunjukkan bahwa Konsili Trente berhasil mengokohkan identitas Katolik melalui penegasan ajaran iman sekaligus memperbarui praksis pastoral, yang pada akhirnya menjadi landasan teologi dan kehidupan Gereja Katolik hingga Konsili Vatikan II. Oleh karena itu, studi ini menekankan pentingnya melihat Konsili Trente secara seimbang: sebagai benteng iman sekaligus sumber pembaruan yang relevan bagi dinamika Gereja sepanjang sejarah.

Karya tulis ini, "MERAWAT RUMAH BERSAMA: INTEGRASI SPIRITUALITAS KRISTIANI DAN TEOLOGI EKOLOGIS LAUDATO SI' SEBAGAI PARADIGMA BARU BAGI KAUM AWAM," menyajikan argumen yang relevan dan vital untuk mengkontekstualisasikan panggilan universal Ensiklik Laudato Si' dalam realitas ekologis dan budaya akut di Kalimantan. Menggunakan Tinjauan Literatur Sistematis (SLR) dengan protokol PRISMA sebagai metode, penulisan karya tulis ini mengusulkan model tiga pilar yang jelas dan menjanjikan (liturgis, asketis, dan sosial) sebagai paradigma operasional baru bagi kaum awam. Karya tulis ini bertujuan untuk mengintegrasikan data granular tentang krisis sosio ekologis Kalimantan dan detail etnografis Dayak yang sangat kaya, memperkuat klaim empiris dengan bukti yang dapat diverifikasi, dan secara eksplisit mengartikulasikan kontribusi uniknya dalam lanskap teologi ekologis dan inkulturasi di Indonesia yang jauh lebih luas. Kerangka kerja ini berupaya memberdayakan aksi ekologis akar rumput dengan menjembatani teologi tingkat tinggi dengan praksis pastoral awam yang praktis, menggunakan kearifan lokal Dayak sebagai material arsitektural utama. Temuan dari karya tulis ini ialah menyintesiskan panggilan universal Laudato Si' dengan kearifan relasional masyarakat Dayak yang kaya, kerangka kerja ini menawarkan sebuah jalan bagi Gereja di Kalimantan untuk bergerak melampaui aktivitas-aktivitas yang terfragmentasi menuju sebuah misi ekologis yang terintegrasi, mendalam secara teologis, dan transformatif secara sosial, yang dipimpin oleh kaum awam.

A disability-friendly church is a concrete manifestation of the Christian faith's call to live out God's love in a tangible way in the lives of its congregation. The presence of people with disabilities in society and within church communities is often viewed as a neglected group, both in terms of physical accessibility, opportunities for participation, and involvement in ministry. However, theologically,people with disabilities are also God's creations, possessing the same dignity as other members of the congregation and deserving of equal space in church life. A disability-friendly church means a church that not only provides physical facilities but also fosters an attitude of acceptance, appreciation, and empowerment for people with disabilities so they can contribute to worship, ministry, and congregational life. This study aims to determine the extent of the efforts of the Indonesian Protestant Christian Church (GKPI)in Labuhanbatu, both in the Labuhanbatu Induk and Labuhanbatu Utara regions, in realizing a disability-friendly church as part of the Church's Three Tasks: Marturia (witness), Koinonia (fellowship), and Diakonia (loving service). The Three Tasks of the Church serve as an important benchmark for assessing the church's success in presenting God's love within the congregation, particularly to vulnerable groups such as people with disabilities. The research method used was qualitative with a descriptive approach. Thisapproach was chosen because it allowed researchers to understand the experiences, perceptions, and meanings of the participants in depth and context. Data collection techniques included field observation, in-depth interviews, and documentation.Eight informants participated in the research: two people wvith disabilities, two family members of people with disabilities, three church ministers, and one synod leader.