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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.

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 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.

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.

The development of contemporary church music, as part of the dynamic life of Christian worship, has sparked various responses—both as a relevant cultural expression and as a potential theological deviation. Music that adopts popular styles and emotionally expressive forms is often considered effective in engaging younger generations, yet it also raises concerns about shifting the focus of worship from God to human experience. This article aims to theologically examine the presence of contemporary church music in light of biblical principles of Christian worship. The method used is a descriptive qualitative literature study, drawing from theological works and research published within the last five years. The findings show that although contemporary music can serve as an effective means of fostering congregational spirituality, it must be theologically tested to ensure that musical expression does not obscure the Christ-centered essence of worship. Therefore, the church is called to integrate contemporary music into liturgy with discernment and theological responsibility.

This study aims to design a contextual and educational pastoral model, assess its level of acceptance, and analyze the positive impact it brings both to the elderly as the service recipients and to students as pastoral partners in the life of the Church. The background of this research lies in the need for a more personal, participatory pastoral approach that touches the emotional and spiritual dimensions of elderly individuals living in Catholic nursing homes. Elderly people often experience loneliness, isolation, and a decline in life motivation. Meanwhile, Catholic students need tangible opportunities to live out their faith values through real actions. The research method employed is Research and Development (R&D), comprising stages such as preliminary study, model design, expert validation, limited trials, and evaluation. The model developed consists of a contextual Liturgy of the Word involving students as Scripture readers, prayer leaders, musicians, and givers of symbolic gifts of love, such as rosaries, to the elderly. The results of the study show that the model was enthusiastically received by the elderly, who expressed joy, active participation in the service, and showed behavioral changes such as praying independently at night and increased social interaction. On the other hand, students experienced growth in faith, empathy, and a deeper awareness of the meaning of service. Therefore, this model is considered appropriate for implementation as part of pastoral care for the elderly and integrated faith formation for the younger generation within the broader context of the Church.

This service to the Pringgolayan Catholic community aims to renew their understanding of the liturgy (especially the eucharist). The main focus of the reform is the liturgical system according to the General Guidelines for the Roman Missal. Through observations that took place from January 2024 to June 2024, the population identified a gap between the knowledge, understanding and liturgical practices of Pringgolayan Catholics. Some people do not even understand the liturgical movements they perform while participating in the liturgical celebration. This service is carried out by combining dialogic lectures, questions and answers, and observations of the course of the event. The results of this activity consist of liturgical catechesis content on TikTok Komsos Pringgolayan and increasing people's understanding of the liturgy. This increase can be seen in the quality of question and answer discussions and the number of uses of technical liturgical terms in subsequent liturgical celebrations. The commitment and consistent presence of the participants is one of the challenges for this activity considering that it takes place every Sunday at 9.00 - 10.30 WIB, from August 2024 - November 2024. On the next occasion, this activity can be carried out again with a time setting that takes up less time

This article looks at how the church and the Bible have developed in the past as important factors influencing Christian communities' faith and spiritual practices. Since its beginning, the church has been the main institution for spreading the teachings of Christ, and the Bible has served as the foundational source of spiritual authority. The church has also grown from the early days of Christianity to the Reformation and up to today. Through a historical-theological approach, this article aims to provide a deeper understanding of the role of the church and the Bible in building faith and strengthening the spiritual practices of Christians. Through a historical-theological approach, this article aims to provide a deeper understanding of the role of the church and the Bible in building faith and strengthening the spiritual practices of Christians.