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This article aims to explain the theological meaning and implications of the word "worship" (προσκυνέω/proskuneō) in Matthew 2:2 in the context of the birth of Jesus Christ, and its relevance to the worship practices of the church today. This study uses a qualitative method with a contextual-historical analysis approach to the biblical text, supported by a review of theological literature related to worship in the Christian tradition. The results of the study indicate that proskuneō does not only refer to an act of reverence, but also contains the meaning of acknowledgment of divine authority, an attitude of humility, and a deep spiritual commitment. In the context of Matthew 2:2, the actions of the Magi represent theological, relational, and transformative worship. These findings confirm that true worship involves acknowledging God's sovereignty, a readiness for sacrifice, and an openness to renewal of life. The practical implication for the church today is the need to enrich the understanding and practice of worship that goes beyond the liturgy, but is manifested in personal intimacy with God, acts of social benevolence, and service that reflects a God-fearing life. This article contributes to a biblical understanding of worship and its application in the context of the believer's spiritual life.

This study examines eschatology within the framework of Catholic faith as a reflection of faith and hope of salvation, not merely as a depiction of the end times. The background highlights the need to avoid reducing eschatology to a sole event of judgment day, by emphasizing the close relationship between eschatology, Christology, and soteriology, as well as the role of faith in the daily life of Catholic believers. The aim of the study is to articulate eschatology as an integrative framework that connects faith, hope, love, sacraments, liturgy, and inculturation in the Church’s praxis, and to consolidate the active participation of the faithful in the Kingdom of God, which has been initiated but not yet completed. The research method is descriptive-analytical literature review, comparing the views of experts, the Church Magisterium, and contemporary liturgical and theological documents to construct a comprehensive theoretical framework. The main findings indicate that Catholic eschatology functions as a moral and spiritual engine: (1) it integrates the “already and not yet” in the experience of faith; (2) it links eschatological hope with the actions of love, justice, and social liberation; (3) it bridges private faith with sacramental practice and inculturation. Theological and pastoral implications include strengthening faith formation, participation in liturgy, and an imaginative response to present-day social and environmental challenges. This narrative affirms a living, inclusive, and relevant eschatology for the Church’s life of faith in the contemporary era.

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.  

This study aims to describe and analyze the understanding of the faithful and the implementation of Eucharistic liturgical gestures at Saint Christopher Parish, Siborongborong. Liturgical gestures such as the sign of the cross, standing, sitting, kneeling, and striking the chest are essential elements of active participation in the Eucharistic celebration. These gestures are not just physical actions but carry profound spiritual significance. This research employed a descriptive qualitative approach, with data collected through participant observation, in-depth interviews, and documentation. The findings reveal that the faithful’s understanding of the symbolic meaning of these gestures remains limited, which leads to a tendency to perform them mechanically without deep spiritual reflection. This lack of understanding results in a disconnect between the physical actions and their intended spiritual effects. Nevertheless, in practice, the faithful generally follow these gestures in accordance with the liturgical norms of the Church. Therefore, the study emphasizes the need for continuous and contextual liturgical formation programs. These programs should aim to deepen the awareness and spiritual engagement of the faithful in the Eucharistic celebration, ensuring that the gestures are not just performed but fully understood and internalized.

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 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 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.

Liturgical activities are the center of the Church’s faith life and serve as the primary means of fostering the faith of Catholic communities. However, many parish outstation members still require guidance regarding the order of the Eucharistic Celebration, the roles of liturgical ministers, and the enrichment of liturgical music. This community service activity was carried out at St. Christopher Delawau Outstation, Christ the King Gido Parish, on Sunday, November 9, 2025, by the Dian Mandala Choir group. The purpose of this activity was to introduce the proper order of the Eucharistic Celebration, to socialize Latin Ordinarium songs, and to build a spirit of fraternity in faith. The methods used included the Eucharistic Celebration, liturgical practice, choir training, demonstrations of liturgical duties, and fraternal interaction. The results of the activity indicated improved understanding among the faithful regarding the Eucharistic Celebration, enhanced skills in liturgical ministries (conductor, lector, psalmist, homilist), and the development of emotional closeness as fellow believers. This community service demonstrates that practice-based and dialogical approaches have a positive impact on strengthening the quality of liturgy among outstation communities.

This article aims to understand how cultural expressions of East Nusa Tenggara (NTT) are inculturated in the liturgy of the Catholic Church as a manifestation of a dynamic encounter between Christian faith and local culture. The research method used is qualitative with a desk observation approach, which involves an in-depth study of Church documents, biblical texts, and practices of contextual liturgical analysis in various regions of NTT. The main results of the study indicate that the process of cultural inculturation in the liturgy in NTT not only enriches the forms of expression of the faith of the people, but also deepens the meaning and experience of the liturgy as a space for authentic theological dialogue between the Gospel message and local cultural heritage. Furthermore, this inculturation emphasizes the relevance of faith in the socio-cultural context, where local elements such as music, dance, clothing, and symbolism are brought to life to reveal the mystery of Christ more contextually. The theological and pastoral implications of these findings are that the Catholic Church in Indonesia, particularly in NTT, is a living, contextual, and relevant witness to the faith, demonstrating that the Gospel can be firmly embedded in the local land and culture, while strengthening the religious identity of the people amidst cultural plurality.

The implementation of Christian Religious Education (PAK) plays an important role in strengthening the spiritual growth of the congregation through Sunday worship as a means of continuous faith formation. This research and community service (PKM) activity was conducted at the GKSI Kampung Rama Church with the aim of understanding how PAK is implemented in Sunday worship and its impact on the spiritual life of the congregation. The method used was a qualitative-descriptive approach that included observation, field questionnaires, and literature study. The results of the study show that the church implements PAK through various elements of worship such as sermons, Bible readings, liturgy, praise, and special programs such as catechism, Sunday school, and cell groups. All of these elements complement each other to guide the congregation towards maturity in faith and a comprehensive understanding of God's word. However, there are several challenges in implementing PAK, such as limited teaching staff, lack of facilities, the influence of culture and globalization, and lack of support from families and congregations in spiritual guidance. To overcome these challenges, the Church has made several improvements, such as improving the quality of teaching the Word, developing participatory worship, utilizing technology to train ministers, and forming communities for spiritual guidance after worship. Through these efforts, the spiritual growth of the congregation has shown positive and more focused changes. Thus, the implementation of PAK through Sunday worship has proven to be effective in helping the congregation grow spiritually and strengthen their faith in their daily lives.

This article discusses the leva mass in Lamalera as one of the examples of the inculturation of the Catholic faith in local culture on the island of Lembata, East Nusa Tenggara. Inculturation is understood as a process of encounter between faith and culture, so that the proclamation of the gospel can be deeply lived in the context of the life of the local people. Through the leva mass, cultural elements such as sea symbols, boats (tena), traditional dances, traditional clothing, and regional songs are harmoniously integrated into the liturgy of the Catholic Church. For the Lamalera community, the sea is not only a source of livelihood, but a symbol of God's presence and power that blesses and protects human life. The celebration of the Mass emphasizes that God is present not only in the church building, but also in every aspect of human life, including work. The Leva Mass can also strengthen the spirit of brotherhood, solidarity, and the responsibility of the people towards His created nature. The people learn to be grateful for marine products, respect the environment, and work with the spirit of love and sacrifice. Thus, the leva mass is not just a religious ritual, but also a faith and cultural education that helps the people in understanding their call to live in harmony with nature and the will of God. Through the Mass of Leva, the Church in Lamalera portrays the living face of faith, the source of the gospel but rooted in the local culture.

The Church in indonesia now plays an increasingly broad role in society, but also faces various complex challenges. These challenges come not only from outside, such as discrimination and social pressure, but also from within; such as limited resources and a reluctance to change. Therefore, the Church needs to understand these various issues in order to formulate ministry strategies that are relevant, contextual, and able to addres the needs of a diverse society. The Church is called to be a forum for the brotherhood of God’s people from various cultural backgrounds, while also bearing witness that unity in diversity is a tangible manifestation of God’s love in the world. However, cultural diversity can also create tension if not managed wisely. The inculturation of local cultures, such as Torok in Manggarai culture, has profound meaning. Torok is not merely a series of literary words, but has a profound meaning that reflects the identity of the Manggarai people in their relationship with themselves, others, nature, and God Himself as creator. As a poetic prayer, Torok serves as an expression of the totality of human life and a means to cultivate the values of brotherhood. The Church does not intend to implement rigid uniformity in matters that do not concern the core of the faith or the welfare of the faithful. On the contrary, the Church respects and strives to preserve the cultural riches that are characteristic of various tribes and nations.

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.

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.

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.

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 article explores the spirituality of the bate symbol within the context of the blessing of Catholic church buildings in Tana Toraja as a concrete form of inculturation of the Christian faith into local culture. Originally, bate functioned as a religious symbol in traditional Toraja ceremonies for inaugurating tongkonan (ancestral houses). Over time, however, this symbol has been adopted and reinterpreted in Catholic liturgical celebrations, particularly during church blessing rituals. The study employs a qualitative method using a literature review and applies Paul Ricoeur’s hermeneutical framework, which consists of three stages: the world of the interpreter, the world of the text, and appropriation. The analysis reveals that bate can be understood as a cultural text rich in spiritual meaning. Traditionally, it symbolizes a connection between heaven and earth as well as cosmic power. Within the perspective of Christian inculturation, bate undergoes symbolic reinterpretation, representing values of faith such as the Trinity, the cross, the Eucharist, the Holy Scripture, and Jesus Christ as the mediator of salvation. The incorporation of bate in Catholic liturgy is not merely a cultural adaptation but a tangible manifestation of the encounter between faith and culture, achieved in a contextual and symbolic manner within Torajan society. This study affirms the significance of inculturation in proclaiming the Gospel in a way that is relevant and grounded, without compromising the core essence of Catholic faith. Furthermore, it recommends further research on other local symbols to enrich the dialogue between faith and culture in pastoral contexts.

Involvement across generations in church worship remains a significant challenge in building a solid and inclusive congregation community. At GKSI Sui Deras Estate, worship tends to be divided according to age groups, which limits spiritual interaction between generations. This creates a gap between younger and older congregation members, ultimately affecting the harmony and cohesion of the community. This community service program aims to optimize intergenerational worship as an effort to strengthen social and spiritual cohesion among the congregation by fostering mutual respect and enhancing relationships between generations. The activities began with an initial observation to identify the issues and needs of the congregation concerning worship. Based on the observation findings, a worship design was created involving representatives from various age groups, ensuring that each generation could feel included in the worship experience. This design process also took into account aspects that could bridge generational differences, such as the selection of hymns, liturgical readings, and approaches that were appropriate for different age groups. In addition, intergenerational liturgy training was conducted to ensure that worship could proceed harmoniously, with active participation from all age groups, from children to the elderly. Intergenerational worship was conducted periodically, providing opportunities for the entire congregation to interact and experience unity in worship. The results of these activities showed a significant increase in participation from congregation members of various ages. A sense of mutual respect between generations grew, something that had previously been lacking. This intergenerational worship also contributed to the strengthening of the community's identity as one body in Christ, where every member, regardless of age, felt valued and involved. Overall, intergenerational worship has proven to be a relevant and practical approach to strengthening the congregation community in a sustainable way, creating a more inclusive and loving atmosphere among fellow congregation members.

This study explores the implementation of liturgical music norms by Catholic Youth (Orang Muda Katolik/OMK) in the St. Raphael Sub-Parish, Saitnihuta. The research aims to examine the extent to which OMK participate in liturgical music ministry in accordance with the principles established by the Catholic Church, particularly regarding the use of liturgical songs and musical instruments. Employing a qualitative descriptive method, data were collected through interviews, observations, and documentation. The findings reveal that OMK show commendable enthusiasm and active involvement in liturgical celebrations by singing hymns from official Church songbooks such as Puji Syukur and by accompanying the liturgy with instruments like guitars, cajons, and keyboards. While this reflects a genuine commitment to serve, it also exposes a lack of structured guidance and theological understanding related to the use of music in the liturgy. Many OMK rely on imitation and personal experience in selecting songs and instruments, often prioritizing the creation of a lively atmosphere rather than enhancing the sacredness of the liturgy. Moreover, the absence of traditional musical instruments and limited liturgical catechesis hinder the proper application of inculturation principles. This study underscores the urgent need for structured formation programs and official liturgical music guidelines to support OMK. With proper mentoring, the creativity and zeal of young people can be nurtured to align with the Church’s vision of sacred, beautiful, and appropriate liturgical music—thus enabling them to become true ministers of prayer who deepen the community’s encounter with the mystery of Christ.

The low involvement of teenagers in church service activities is a challenge experienced by many local churches, including HKBP Lumban Nabolon. This community service activity aims to encourage the active participation of Naposo Bulung teenagers in church services through a musical arts approach, especially choir practice. IAKN Tarutung students who are implementing the Practical Lecture and Community Service (KPPM) program take on the role of facilitators, vocal trainers, and motivators in fostering teenagers to be more actively involved in church liturgy. The method used in this activity is a participatory approach through observation, interviews, direct training, and group reflection. The findings show that choir practice not only improves the technical vocal skills of teenagers, but also builds self-confidence, togetherness, and commitment to service. As many as 70% of teenagers who were previously passive began to show enthusiasm in participating in practice and performing in worship. This activity also has an impact on improving relations between Naposo Bulung members and the formation of a more lively service climate among the younger generation. These results show that church music, when carried out in a focused and inclusive manner, can be an effective means of empowering teenagers. This community service activity recommends that choir practice be made a routine church development program with ongoing mentoring from the church and educational institution partners.