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The study examines the symbolic meaning of the “Bread of Life” in John 6 through an exegetical-theological approach, using intertextual and narrative-semiotic perspectives. It uncovers the dynamics of Johannine Christological revelation, which moves from miracle as sign, through theological discourse, and culminates in the sacramental understanding of the Eucharist. The Gospel of John is read as a text that employs symbolism and patterns of misunderstanding to lead readers from a literal reading toward deeper faith in Jesus as the source of true life. In this framework, the “Bread of Life” functions not merely as metaphor but as a revelatory symbol integrating Christological, soteriological, and ecclesiological dimensions. Findings show that this symbol is rooted in Old Testament motifs such as manna, Exodus, and wisdom, reinterpreted Christologically in Jesus. The feeding miracle points beyond physical sustenance to divine revelation, culminating in the statement “I am the Bread of Life.” John 6:51b–58 intensifies this sacramental meaning, forming the basis for Eucharistic theology, where participation in Christ’s body and blood signifies existential communion with God. The study concludes that John integrates Christology and sacramental theology, portraying faith as movement from sign to reality, recognition to participation, and revelation to communion with Christ.

This study examines the Common Dange Mess at the Parish of Santo Antonius Padua Mendalam as a manifestation of the inculturation of Catholic faith with the Dayak Kayan culture. Using a descriptive qualitative approach, the study focuses on the meaning and relationship between the Church altar and the Lasah as symbols of liturgy and culture. The altar remains the sacramental center of the Eucharist, while the Lasah channels prayers, offerings, and local cultural identity, forming a harmonious dialogue without altering theological meaning. Cultural elements such as language, songs, dances, traditional attire, and ritual symbols are purified and aligned with the liturgy, ensuring that all offerings are directed to God. The findings indicate that the Common Dange Mess strengthens the faith of the Dayak Kayan community, preserves cultural identity, and affirms the practice of contextual theology, in which the proclamation of the Gospel is realized contextually, dialogically, and complementarily with local traditions, making this celebration a mature model of inculturation centered on Christ.  

Studies on Eucharistic Adoration have predominantly emphasized its role as a personal devotional practice and individual spirituality, while its implications for Catholic Religious Education as a space for faith formation remain underexplored. This gap indicates the need for a theological-pedagogical reflection that connects Eucharistic Adoration with the process of faith education, particularly in the context of young people. This study aims to examine Eucharistic Adoration as an expression of Sacramentum Caritatis and its relevance as a formative space within Catholic Religious Education. The research employs a qualitative approach through a library research method, analyzing Church documents, theological works, and relevant academic literature on the Eucharist, faith education, and psycho-spiritual well-being. The findings reveal that Eucharistic Adoration is not merely a liturgical or devotional practice but also holds significant pedagogical value. It can be understood as a contemplative space that enables young people to experience a personal relationship with Christ, reflect on their inner experiences, and deepen their awareness of God’s transformative love. Furthermore, this study indicates that Eucharistic Adoration has the potential to support psycho-spiritual well-being by providing moments of silence, self-acceptance, and meaning-making in the light of faith. These findings highlight that integrating Eucharistic Adoration into Catholic Religious Education can enrich faith learning processes and help young people live their faith in a more personal and holistic manner. This study contributes to theological and educational discourse by positioning Eucharistic Adoration as a relevant practice of faith formation within contemporary Catholic education.

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 study examines in depth the meaning of gratitude expressed in the traditional Wu’u Nura ceremony in Daniwato Village, West Solor, as well as in the Eucharistic celebration, which stands as the central liturgy of the Catholic Church. The Wu’u Nura ceremony is a communal tradition of thanksgiving for the harvest, expressed through symbolic rituals, offerings of agricultural produce, collective prayers, and ceremonial practices that reflect a harmonious relationship between humans, nature, ancestors, and God. Through these rituals, the community strengthens social cohesion, cultural identity, and religious awareness that have been passed down across generations. In contrast, gratitude within the Eucharistic celebration is understood as an expression of faith and a theological response to God’s salvific grace manifested through Christ’s sacrifice, made present in the consecration of bread and wine. Using a qualitative method and comparative approach, this study reveals that although differing in expression, structure, and theological foundations, both practices uphold gratitude as a universal value that fosters spiritual relationships and social solidarity. The findings affirm that dialogue between local culture and Church liturgy—within the spirit of inculturation—can enrich the understanding of faith, deepen spiritual life, and support the preservation of meaningful local traditions. This study contributes significantly to cultural and theological scholarship, as well as pastoral efforts aimed at fostering harmony between religion and culture in pluralistic societies.

In the celebration of the Eucharist, silence is an important element in liturgical celebrations. Liturgical silence is a means that sends people into the inner world where God is personally experienced. Silence is a time when people listen and absorb God's Word and bear fruit in their daily lives through words, actions and deeds. The author's purpose in making this scientific paper is to urge the people to maintain silence while participating in the Eucharistic Celebration, so that all people can prepare themselves and mind to follow and carry out the Eucharistic Celebration with a calm heart and mind. The method of writing this thesis is a literature review. This scientific work was compiled based on the author's concern about the lack of appreciation of the people in participating in the Eucharistic Celebration. It is undeniable that there are things that disturb the silence during the Eucharistic Celebration, such as the noise in the sacrament when the officers are preparing themselves, and the sound  of mobile phones ringing. Therefore, before the Eucharistic Celebration, it is highly recommended that silence can be created, both in the church and in the area around the church. This paper recalls that silence can be created through prayer. And the most important thing in prayer is not to first seek what we want, but to be aware of the desire and inner movement that is driven by God Himself.

This research aims to analyze the challenges faced by teachers in implementing the Merdeka Curriculum at SDN 106811 Bandar Setia, particularly in differentiated learning, and to identify strategies that can be applied to overcome these challenges. The research method used is a qualitative approach with the research subject being a sixth-grade teacher. Data was collected through observation and semi-structured interviews, then analyzed using thematic analysis techniques. The research results indicate that the main challenges include the lack of teacher understanding in preparing Merdeka learning lesson plans, the lack of understanding of learning models that are based on Merdeka learning, and the lack of teacher innovation in the learning process. Strategies that can be applied to overcome these challenges include increasing teacher competence, developing flexible materials, and using diagnostic assessments.    

The Eucharist has a deep meaning; understanding this will help Catholics to live it more deeply. One of the meanings of the Eucharist can be explored by knowing that the Eucharist has its roots in the Jewish Passover tradition. This article aims to discuss the historical and theological relationship between the Jewish Passover tradition and the Eucharist in the Catholic Church. The method used is a literature study. The article explains that the Eucharist has its roots in three main concepts of the Jewish tradition: heavenly manna, the bread of the Divine presence, and communion. These meanings can contribute to increasing the awareness and faith of the people in celebrating the Eucharist.

According to a survey in the United States conducted in 2019, only one-third of Catholics in the US agree with the Catholic Church that the Eucharist is the Body and Blood of Christ. Two-thirds do not believe in the Real Presence. They argue that the Eucharist is just a symbol, not really the Body and Blood of Christ, not Jesus Christ. This article seeks to answer doubts that the Eucharistic form (consecrated bread and wine) is the Body and Blood of Christ by reflecting on the meaning of the Feast of the Body and Blood of Christ (Corpus Christi). This article is important to overcome the crisis of faith that is weakening the Catholic Church. The method used in this article is a literature study.

Harmonization of traditional leadership, especially through the figure of David, opens up opportunities and challenges in the context of modern pastoral ministry. Values ​​such as courage, perseverance, and integrity serve as inspiration for church leaders. A strategic approach, involving coaching and training, is crucial to integrating these values. Despite challenges and resistance, a deep understanding of these factors helps design effective strategies. By applying values ​​in daily practice, church leaders create enduring, relevant, and inspiring ministries, guiding people toward spiritual growth.

This research examines the application of cultural values towards the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo, located in the district of South Barito, Central Kalimantan. The parish exemplifies unity and tolerance among the faithful from diverse ethnic and cultural backgrounds who participate in the Eucharistic celebration and other pastoral activities. A qualitative research method was employed, gathering data through interviews with 8 members of the congregation and 3 parish officials. The data were analyzed using Miles and Huberman's analysis method. The results of the study indicate that the congregation of the Parish of Santa Maria Immaculata Wayun Palu-Rejo has applied cultural values in their participation during the Eucharistic celebrations. The use of language, music, dance, and traditional attire is evident in the Inculturation Mass and other Eucharistic celebrations. The spirit of mutual cooperation, empathy, and care for fellow believers also influences the congregation's participation in the Eucharistic celebration. Pastoral efforts and catechesis conducted by the priests and parish officials play a vital role in encouraging the congregation to appreciate and apply cultural values in church activities. The priests convey messages and advice on the importance of cultural values during sermons and socialization. The Inculturation Mass serves as one of the initiatives to incorporate cultural values into the Eucharistic celebration. In conclusion, the application of cultural values significantly affects the participation of the congregation in the Eucharistic celebration at the Parish of Santa Maria Immaculata Wayun Palu-Rejo. Pastoral efforts and catechesis by the priests and church officials help raise awareness among the congregation regarding the significance of culture in religious life. Culture and congregation participation in the Eucharistic celebration are interconnected and require cooperation between church officials and the congregation. A suggestion for further research is to gain a deeper understanding and analyze the impact of cultural values on the participation of the congregation in other aspects of church life. Additionally, involving other ethnic groups in the study would provide a more comprehensive overview of the cultural diversity in this parish.

The corona virus outbreak in almost all countries, this deadly infectious disease is a new problem for all mankind in the world. Christians normally perform the Sunday Eucharist in the church, now having to perform the Eucharist online at home. The issue that arises is how the Eucharist is performed online in the widojo ward of saint Joseph building, how the consciousness of the people in following the Eucharist online in the family, to what extent the Eucharist is online in the family's faith. The purpose of this study is to know the extent of the Eucharist's influence online in the lives of the family's faith, the extent of people's awareness in keeping with Eucharist celebrations online, and the positive effects of Eucharist celebrations online in the lives of the united faith. By using a descriptive quantitative approach. Data collection using an angket, and an interview, results from the Eucharist ward in the widojo church of saint Joseph geddon associated with a streamline celebration of the Eucharist online, gives 73% of the human awareness of following Eucharist online, to what extent the Eucharist online in the faith results in 78%.

The corona virus outbreak in almost all countries, this deadly infectious disease is a new problem for all mankind in the world. Christians normally perform the Sunday Eucharist in the church, now having to perform the Eucharist online at home. The issue that arises is how the Eucharist is performed online in the widojo ward of saint Joseph building, how the consciousness of the people in following the Eucharist online in the family, to what extent the Eucharist is online in the family's faith. The purpose of this study is to know the extent of the Eucharist's influence online in the lives of the family's faith, the extent of people's awareness in keeping with Eucharist celebrations online, and the positive effects of Eucharist celebrations online in the lives of the united faith. By using a descriptive quantitative approach. Data collection using an angket, and an interview, results from the Eucharist ward in the widojo church of saint Joseph geddon associated with a streamline celebration of the Eucharist online, gives 73% of the human awareness of following Eucharist online, to what extent the Eucharist online in the faith results in 78%.

Tulisan ini mengulas hasil penelitian kami tentang bagaimana peran orang tua dalam bina lanjut iman anak pasca komuni pertama di Stasi Santa Clara Bana-Narui, Paroki Santo Santa Theresia Lisieux Saripoi Keuskupan Palangkaraya. Jenis penelitian yang digunakan adalah deskriptif kualitatif. Penelitian ini dilaksanakan di Stasi Santa Clara Bana-Narui, pada Mei 2022. Total Informan 18 orang, yang terdiri atas 8 orang tua, 8 anak, ketua umat dan Pastor Paroki. Data yang diperoleh dianalisis menggunakan metode Miles dan Huberman. Hasil penelitian menunjukan bahwa orang tua tetap memperhatikan pembinaan iman anak setelah komuni pertama walaupun tidak maksimal. Hal itu disebabkan karena kurangnya pemahaman orang tua tentang makna Ekaristi untuk pertumbuhan iman anak. Menyikapi kenyataan ini, maka perlu dilaksanakan katekese keluarga tentang ekarsiti terutama bagi keluarga yang anaknya menerima komuni pertama. 

Penelitian ini menelaah pandemi Covid-19 yang menjadi peristiwa dari kehidupan umat manusia di dunia dalam tiga tahun ini. Pemerintah meminta para kepala daerah kabupaten dan kota untuk membuat langkah-langkah strategis mengurangi penyebaran Covid-19. Pembatasan gerak dan mobilitas segera dibuat. Kebijakan untuk bekerja, belajar dan beribadat dari rumah telah dikeluarkan. Seluruh aktivitas keagamaan yang menimbulkan kerumunan segerak ditutup. Gereja yang semula identik dengan persekutuan umat mendadak hilang dan tidak tampak. Gereja sepi dengan aktivitas, termasuk perayaan ekaristi. Situasi itu menimbulkan macam-macam perasaan, tanggapan dan refleksi umat atas kondisi yang terjadi. Kecemasan dan kekuatiran terjadi. Dalam kegiatan keagamaan, imam dan umat juga mengalami kemandegan dalam berkegiatan. Tiba-tiba muncullah tradisi perayaan Ekaristi secara online, suatu perayaan yang diadakan dari gereja dan kemudian dihubungkan dengan chanel youtube, sehingga umat dari tempatnya masing-masing bisa mengikuti perayaan ekaristi tersebut secara online. Ada pergulatan sendiri untuk memaknai pengalaman iman mereka. Apakah Tuhan sungguh hadir dalam perayaan yang diselenggarakan secara online? Gambaran Tuhan yang seperti apa yang terbangun dalam diri umat beriman di masa pandemi ini? Apakah kecemasan di masa pandemi ini melulu pengalaman psikologis seseorang atau juga pengalaman spiritual? Melalui pendekatan survey, studi ini menunjukkan bahwa kecemasan dan ketakutan yang muncul di masa pandemi Covid 19 sungguh merupakan pengalaman eksistensial sebagian besar umat beriman. Pandemi bukan hanya masalah kesehatan, tetapi juga menyatakan seluruh keberadaan hidup mereka di hadapan Tuhan. Tuhan dirasakan hadir sebagai yang tetap mengasihi dan melindungi. Pengalaman doa menjadi kekuatan umat untuk menjalani hidup di masa pandemi. Perayaan Ekaristi online walaupun menyimpan kekurangan tetapi tetap memberi kekuatan dan bekal rohani dalam kehidupan umat. Mereka tetap merasakan kehadiran dan campur tangan Tuhan. Oleh karena itu beriman di tengah pandemi menjadi suatu pengalaman unik bagi setiap orang beriman.

Penelitian ini menelaah pandemi Covid-19 yang menjadi peristiwa dari kehidupan umat manusia di dunia dalam tiga tahun ini. Pemerintah meminta para kepala daerah kabupaten dan kota untuk membuat langkah-langkah strategis mengurangi penyebaran Covid-19. Pembatasan gerak dan mobilitas segera dibuat. Kebijakan untuk bekerja, belajar dan beribadat dari rumah telah dikeluarkan. Seluruh aktivitas keagamaan yang menimbulkan kerumunan segerak ditutup. Gereja yang semula identik dengan persekutuan umat mendadak hilang dan tidak tampak. Gereja sepi dengan aktivitas, termasuk perayaan ekaristi. Situasi itu menimbulkan macam-macam perasaan, tanggapan dan refleksi umat atas kondisi yang terjadi. Kecemasan dan kekuatiran terjadi. Dalam kegiatan keagamaan, imam dan umat juga mengalami kemandegan dalam berkegiatan. Tiba-tiba muncullah tradisi perayaan Ekaristi secara online, suatu perayaan yang diadakan dari gereja dan kemudian dihubungkan dengan chanel youtube, sehingga umat dari tempatnya masing-masing bisa mengikuti perayaan ekaristi tersebut secara online. Ada pergulatan sendiri untuk memaknai pengalaman iman mereka. Apakah Tuhan sungguh hadir dalam perayaan yang diselenggarakan secara online? Gambaran Tuhan yang seperti apa yang terbangun dalam diri umat beriman di masa pandemi ini? Apakah kecemasan di masa pandemi ini melulu pengalaman psikologis seseorang atau juga pengalaman spiritual? Melalui pendekatan survey, studi ini menunjukkan bahwa kecemasan dan ketakutan yang muncul di masa pandemi Covid 19 sungguh merupakan pengalaman eksistensial sebagian besar umat beriman. Pandemi bukan hanya masalah kesehatan, tetapi juga menyatakan seluruh keberadaan hidup mereka di hadapan Tuhan. Tuhan dirasakan hadir sebagai yang tetap mengasihi dan melindungi. Pengalaman doa menjadi kekuatan umat untuk menjalani hidup di masa pandemi. Perayaan Ekaristi online walaupun menyimpan kekurangan tetapi tetap memberi kekuatan dan bekal rohani dalam kehidupan umat. Mereka tetap merasakan kehadiran dan campur tangan Tuhan. Oleh karena itu beriman di tengah pandemi menjadi suatu pengalaman unik bagi setiap orang beriman.

This study aims to determine the people‟s understanding of the Eucharist, the involvement of the people in the celebration of the Eucharist and to incerease the people‟s understanding of the Eucharist through catechesis at the Santa Maria Assupta Rungun Parish Ave Maria Tanjung Station. Through catechesis, people are expected to understand the Eucharist as the source and peak of Christian life. This type of research is descriptive qualitative. Data obtained by using interviews and documentation. The research was conducted in May at the Santa Maria Asumta Rungun station. There were 10 informants in this study consisting of 1 parish priest, head  of the congregation and 8 people. The data analysis technique uses Miles and Huberman which consists of 3 stages, namely reduction, data presentation, and drawing conclusions.

Skripsi ini berjudul Peran Musik Liturgi dalam Meningkatkan Partisipasi Kaum Muda Katolik dalam Perayaan Ekaristi. Penulis mengangkat judul ini berdasarkan pengamatan  penulis  bahwa kaum  muda Katolik  kurang berminat  atau  kurang bersemangat dalam mengikuti perayaan Ekaristi. Hal ini nampak dari kurangnya partisipasi mereka dalam mengikuti perayaan Ekaristi tersebut. Penyebab salah satunya ialah bahwa perayaan Ekaristi yang mereka ikuti kurang begitu hidup dan kurang menciptakan keindahan serta kemeriahan dalam suatu perayaan tersebut. Sementara kaum muda Katolik adalah generasi yang penuh dengan semangat dan dipenuhi dengan kreativitas yang tinggi. Maka dari itu, untuk menciptakan perayaan Ekaristi yang hidup dan penuh keindahan serta mampu menarik kaum muda Katolik untuk aktif berpartisipasi dalam perayaan Ekaristi perlu adanya musik liturgi. Karena dengan adanya musik liturgi ini akan menyentuh perasaan bagi pemain dan siapapun yang mendengarkannya.

Artikel ini bertujuan untuk membedah disiplin Gereja menyangkut larangan untuk menerima komuni kudus bagi yang bercerai dan menikah lagi dalam terang Kitab Hukum Kanonik dan beberapa penegasan Magisterium. Dengan menggunakan analisis kritis atas berbagai dokumen resmi Gereja, ditemukan bahwa larangan tersebut didasarkan atas pertimbangan bahwa menikah lagi selagi masih terdapat ikatan yang valid dipandang sebagai sebuah dosa berat. Terdapat kontradiksi objektif antara sakramen persekutuan Kristus Sang Mempelai dengan Gereja, yang terpenuhi dalam Ekaristi, dan ketidaksetiaan orang yang bercerai yang hidup bersama yang lain kendati sadar akan ikatan perkawinan sebelumnya. Harus dicatat bahwa norma ini sama sekali bukan sebuah hukuman atau diskriminasi terhadap yang bercerai dan menikah lagi, namun lebih mengekspresikan situasi objektif yang dalam dirinya sendiri menghalanginya untuk menerima komuni kudus. Di lain pihak, mengingat bahwa mereka yang bercerai dan menikah lagi tidak dipisahkan dari Gereja melainkan tetap menjadi anggota Gereja, para gembala harus memperhatikan kebutuhan pastoral mereka dengan menerapkan berbagai solusi pastoral yang sesuai yang disediakan oleh Hukum Gereja dan praksis yang diakui oleh Gereja untuk forum internal.

This paper outlines the Balala Tradition which is one of the Dayak Banyadu tribe traditions. The Catholic Church values the culture and values of the local wisdom of its people. However, inculturation of culture into a celebration of faith requires a method approach. Models of faith contextualization from Stevan Bevan are one of the methods used in this paper. Identification of the problem of the Belala Tradition is the weak signification of the faith of the Dayak Banyadu tribe who are Catholic in living the Belala Tradition. So the focus of this paper is on the inculturation of the Balala Tradition in the Catholic faith paradigm. The purpose of this study is to provide a theological basis and meaning of the Catholic faith for the value of locality in the Belala Tradition. This paper will explore the experience of the existence of the Dayak Banyadu tribe in living this tradition in the eyes of the Catholic faith.