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Divorce has become an increasingly common reality in Christian family life and poses serious challenges for the church in carrying out pastoral family ministry. Theologically, divorce stands in tension with Christian ethics, which views marriage as a sacred and covenantal institution established by God. This article aims to analyze Christian ethics regarding divorce from a biblical theological perspective and to examine its implications for family ministry within the context of Ketapang, West Kalimantan. This study employs a qualitative research method with a theological-normative and contextual approach through a literature review of biblical texts, theological books, and scholarly journals. The findings indicate that Scripture affirms marriage as God’s ideal will, while divorce is understood as a consequence of human sinfulness and relational brokenness. In the context of Ketapang, social, economic, and cultural factors contribute significantly to the vulnerability of families to divorce. Therefore, the church is called to develop a contextual family ministry that not only upholds Christian ethical norms but also embodies love, justice, forgiveness, and restoration for broken families. This article emphasizes that Christian ethics concerning divorce must be practiced pastorally and transformatively within the life of the local church.

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.

The Presbyterian-Synodal system of church government is based on the ideal theological foundation of Christocracy, the confession that Christ is the sole Head of the Church who rules directly through His Word and Spirit. Theoretically, this model rejects hierarchy, affirms the parity of all ecclesiastical officers (ministers, elders, deacons) as servants, and views the local church council as a complete church (ecclesia completa). However, in historical and contemporary practice, a fundamental tension exists whereby this system consistently deviates into hierarchical and clerical practices. This deviation manifests as a hierarchy of office (clericalism) and a hierarchy of assemblies (Synod-centrism), where authority shifts from Christ to official figures and Synodal structures that are viewed as the "highest court." This article aims to analyze the fundamental causes of this authority shift. Using a qualitative library research method, the author conducts a systematic-theological, historical-critical, and comparative analysis of the works of Reformers (especially Calvin), historical church order documents, and contemporary case studies (such as in Malawi and GMIM). This study concludes that this authority shift stems from two primary factors: First, a "theological deficiency" in many church order documents, which fail to affirm Christ's rule "through His Word and Spirit," stating instead only His rule "through the ministry of officials," thus effectively equating official authority with Christ's authority. Second, the historical legacy of Scottish "national covenant" ecclesiology, which was historically intentionally designed with a centralized authority structure for "godly officials" to "rule over" a mixed populace. The author recommends that churches in this tradition revise their church orders to explicitly re-assert the supremacy of Christ's rule through His Word and Spirit over any human official or synodical authority.

This study aims to explore the contribution of Christian Religious Education in developing the character of people with disabilities, grounded in Jean Vanier’s perspective on inclusive community and human dignity. People with disabilities are often marginalized due to persistent social stigma, which limits their access to education, meaningful participation, and employment opportunities, particularly within faith-based educational contexts. Employing a qualitative research approach through an in-depth literature review, this study examines key concepts in Christian Religious Education, the characteristics and lived experiences of individuals with disabilities, and the challenges and strategies associated with inclusive educational practices. The findings indicate that Christian Religious Education can function as an effective empowerment framework by integrating spiritual formation with the development of social skills, self-confidence, and communal belonging. Based on Jean Vanier’s inclusive vision, the study highlights practical implications for local churches, Christian schools, and faith-based communities, such as fostering inclusive learning environments, implementing participatory pedagogical models, and strengthening community-based support systems for people with disabilities.Furthermore, reducing social stigma through value-based education and community engagement emerges as a critical strategy to enhance educational participation and social integration. These findings contribute to the discourse on inclusive Christian education and offer contextual strategies applicable to local academic and ecclesial settings in promoting the dignity and empowerment of people with disabilities.

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.

The church, as the body of Christ, carries a vital responsibility in shaping the congregation’s understanding of biblical doctrine as the foundation of a sound life of faith. However, in practice, there remains a gap between the theological instruction provided and the congregation’s actual comprehension in daily life. This study aims to analyze the level of understanding among local congregations regarding biblical doctrine, identify the factors influencing this understanding, and examine the discrepancies between teaching and its application in everyday life. This research employs a qualitative approach using a library research method, focusing on the examination of biblical texts, theological works, and relevant academic literature. The findings indicate that the congregation’s level of understanding of biblical doctrine varies and is influenced by internal factors such as spiritual motivation and faith experience, as well as external factors such as the quality of teaching and ecclesiastical leadership. The gap between teaching and understanding is attributed to the lack of contextual and interactive learning methods. This study underscores the importance of continuous and dialogical theological formation within local churches so that congregants may not only comprehend doctrine cognitively but also embody it practically in faith and action. These findings are expected to enrich the field of practical theology and serve as a reference for developing faith education within the church.

Christian leadership can be understood as leadership rooted in the truth of God’s Word and exemplified through the life and ministry of Jesus Christ. In the Gospel narratives, Jesus consistently displayed leadership qualities that were grounded in service, sacrifice, humility, and the nurturing of His disciples. However, in today’s context, many church environments face a crisis of leadership characterized by corruption, arrogance, lack of integrity, and resistance to constructive criticism, all of which deviate from the biblical image of Christ as the Good Shepherd. This study aims to explore the biblical foundation of Jesus Christ’s leadership, focusing on both its character and technical dimensions as reflected in the Gospel of John, and to examine its implementation in the local ministry setting of GPdI Bethesda Kabanjahe. The research employs a qualitative method with two primary dimensions: a theological-biblical approach and a case study approach. The findings reveal that, first, the pastoral leadership model in the Gospel of John presents Jesus as the Good Shepherd who builds intimate relationships, willingly sacrifices, and develops the character of His followers. While these values are normatively acknowledged by church ministers, their implementation in GPdI Bethesda remains partial, fragmented, and not yet systematically embedded into the overall ministry structure. Second, theological reflection and practical implications highlight the urgent need for renewal that encompasses both organizational systems and the personal spiritual formation of leaders. Recommendations emerging from this study include leadership training grounded in Christlike character, developing an organizational structure that ensures regeneration, cultivating a healthy spiritual community, and contextually internalizing Gospel values into ministry practices. Strengthening these areas is essential for building authentic, sustainable, and Christ-centered leadership that responds to contemporary challenges and restores the church’s witness to the surrounding community.

In the contemporary Christian context, many churches face a leadership crisis marked by corruption, arrogance, lack of integrity, and resistance to criticism—traits that starkly contrast with the servant-hearted leadership exemplified by Jesus Christ. This study aims to explore the biblical foundation of Jesus’ leadership, both in character and technical dimensions, as portrayed in the Gospel of John, and to examine its implementation within GPdI Betesda Kabanjahe. Employing a qualitative methodology, the research integrates two primary approaches: a theological-biblical analysis and a case study of leadership practices in the local church. The theological dimension focuses on Jesus as the Good Shepherd, emphasizing relational depth, sacrificial service, and intentional character formation of His disciples. The case study approach investigates how these principles are understood and applied by church leaders in GPdI Betesda. Findings reveal two key insights. First, the pastoral leadership model in the Gospel of John presents Jesus as a shepherd who leads through personal connection, selfless sacrifice, and transformative discipleship. While these values are normatively acknowledged by church leaders, their practical application in GPdI Betesda remains partial and lacks systemic integration into the church’s organizational and ministerial structures. Second, pastoral leadership at GPdI Betesda is marked by exemplary behavior and love in service. However, inconsistencies persist in leadership stability, spiritual maturity, and character development. The absence of structured ministry management and leadership formation contributes to these gaps. In conclusion, the study underscores the need for churches to realign leadership practices with the biblical model of Jesus, fostering integrity, humility, and servant leadership. Strengthening character development and implementing structured leadership systems are essential steps toward resolving the leadership crisis and embodying Christ-like shepherding in the church context.

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.

This journal aims to explore the contextualization of theology in the development of the church in East Asia, focusing on the interaction between the teachings of the gospel and local traditional belief systems. The approach used in this study is a qualitative method. The findings of this study show that churches in East Asia attempt to integrate fundamental Christian teachings and adapt to local cultural needs and customs. The research found that despite efforts to create worship that is more relevant to local cultures, churches are still careful not to mix Christian teachings with traditions that could undermine the core teachings of the faith. In addition, the research also found that there is a difficulty in finding a balance between liturgical innovation and maintaining the holiness of Christian teachings. Too much adaptation to local cultural elements can lead to a loss of authentic Christian identity, while too little adaptation can make Christianity difficult to be accepted by society. To deal with this kind of conflict, churches in East Asia have endeavored to develop theologies rooted in their local traditions. In this way, churches in East Asia seek to create a deeper understanding of how the gospel can interact with the social, cultural and spiritual needs of local communities. One of the important findings of this study is also the importance of active congregational participation in the contextualization process. This congregational participation and diologetics help local churches to be more sensitive to existing social and cultural dynamics, as well as make a greater contribution in determining relevant forms of worship and teaching. This includes the avoidance of practices that could lead to syncretism, i.e. the mixing of Christian teachings with traditional elements that are contrary to the Christian faith.

Sunday School or what is called children's ministry, is the basis for preparing the church generation in the future. Instilling Biblical values ​​and forming the character of Christ are crucial in teaching Sunday school. That is why the creation of a curriculum as a better teaching program is very necessary. The purpose of this article is primarily to build awareness of the importance of the Sunday school teaching curriculum in order to form children's characters that are similar to Christ. The method used in this study is quantitative with a population of the Immanuel Kids Community Semarang child pastor. The researcher found how the curriculum really helps learning to be more focused and can achieve targets well, so it is recommended that the provision of the curriculum can be immediately applied to Sunday schools in local churches.

This article examines pastoral counseling strategies for congregants whose Christian faith is weakened by sustained exposure to secular digital content. The problem is not framed as a deterministic claim that digital media directly destroys faith, but as a practical-theological concern: algorithmic personalization, secular moral imaginaries, online doubt communities, entertainment habits, and fragmented attention can reshape belief, practice, belonging, and trust in church authority. The study aims to construct a counseling model that is theologically responsible, psychologically informed, and pastorally usable in local churches. Using a conceptual qualitative design, the article synthesizes literature from digital religion studies, mediatization theory, adolescent and emerging-adult religiosity, media psychology, religious coping, and spiritually integrated counseling. The analysis identifies three main findings. First, faith degradation should be diagnosed as a layered process involving cognitive doubt, affective dryness, moral dissonance, ritual discontinuity, and communal displacement. Second, pastoral counseling must move beyond prohibition toward discerning digital habits, rebuilding spiritual attention, and restoring relational trust. Third, an integrated strategy is proposed: assessment of digital-spiritual formation, narrative and theological reconstruction, communal re-embedding, and digital rule-of-life practices. The article concludes that pastoral counseling in the digital age should function as a ministry of interpretive accompaniment rather than merely corrective instruction.

This article is the result of community service activities, with several background problems, namely: First, there is a need or desire from the administrators and members of the GKJ Purwantoro Local Youth Commission for a variety of speakers from outside the local church, in the context of Easter commemoration.  Second, there is a need to strengthen faith and commitment to Jesus, for young people in places where service activities are carried out.  The objectives that are expected to be achieved from this Community Service activity are as follows: First, to fulfill the needs of the young people of the GKJ Purwantoro for enthusiastic and firm or clear delivery of the Word of God, through a variety of lecturers or preachers from outside GKJ.  Second, so that the spirit of faith and commitment to life of you young GKJ Purwantoro can be awakened and refreshed.  The method used in delivering service material is the lecture method, while the method for presenting the results of this service is the descriptive method.  The results of this service activity are: First, faith formation material with the theme "Looking to Tomorrow with Jesus" is based on ICorinthians 15:8-11 with the main points of living according to our current status in Jesus (1Cor.15:8-11) , not wasting God's grace (1Cor.15:10a), working harder (10c).  Meanwhile, the level of satisfaction of the participants at Satisfaction level, with details: of the total 135 who attended (86.67% of the total 135 youth members) was as follows: None (0%) participants felt dissatisfied, 3 people (2 .6%) felt less satisfied, 4 people (3.42%) felt neutral, 75 people (64.1%) felt satisfied and 18 people (15.4%) felt very satisfied.

This conceptual research article develops an eschatological-hope-based pastoral counseling model for congregants experiencing bereavement. Bereavement is not only an affective response to death but also a disruption of meaning, embodied routines, social belonging, and theological imagination. Contemporary grief research has clarified the distinction between normative grief, prolonged grief disorder, complicated spiritual grief, and the heterogeneous trajectories through which bereaved persons adapt. However, pastoral responses in local churches often remain fragmented, oscillating between sympathetic presence, doctrinal explanation, ritual care, and informal advice without an integrated model that is clinically cautious and theologically constructive. This study employs a qualitative constructive literature review, synthesizing bereavement psychology, meaning reconstruction theory, spiritual care research, and Christian eschatological theology. The article proposes the PASTOR model: Presence, Assessment, Story, Scripture, Theological lament, Ongoing communal practice, and referral and review. The main synthesis argues that eschatological hope should not be used to bypass grief but to hold lament, embodied absence, continuing bonds, and future-oriented resurrection hope within a disciplined pastoral process. The model contributes a practical framework for churches seeking to accompany mourners without medicalizing ordinary grief, minimizing suffering, or ignoring cases that require professional mental health referral.

The NNC (Nouthetic Nature Community) method is a new method that comes from combining Nouthetic which consists of the elements of Confrontation, Concern, and Change as well as the addition of Nature and Community elements, the author named the NNC method. The author created this new method based on the needs of members of a local church who were experiencing feelings of disappointment. One of the elements of NNC is Community which has an impact on services to the community, distribution of food to people in need, this community is named Dapoer Berkat. Dapoer Berkat community activities aim to ensure that each member experiences recovery through counseling, worship, prayer as well as the loving service of distributing food to the surrounding community. Dapoer Berkat chose this community service place in Ciangsana village, West Java because it is close to the community and in Ciangsana village there are quite a lot of elderly people who still work as janitors, rubbish collectors, and online motorbike taxis. The love of Christ drives Dapoer. Thanks to carrying out this ministry, love is a real action that can be felt by everyone.

This community service project aims to enhance Sunday School teachers’ ability to use digital media as a tool for children’s faith formation in local churches. The rapid development of information technology requires churches to adapt their educational ministries, including children’s spiritual learning. The training was conducted at the Christian Evangelical Church in Timor (GMIT) Sion Noelbaki Congregation, involving 25 Sunday School teachers. The implementation methods included needs observation, interactive workshops, practical sessions on creating digital Bible content, and direct mentoring in using media such as spiritual videos, PowerPoint, and online platforms (YouTube, Canva, and WhatsApp Groups). Evaluation was carried out through pretest-posttest and participant satisfaction questionnaires. The results showed a 78% increase in teachers’ competence in using digital media after the training. Participants also demonstrated high enthusiasm and commitment to applying digital media in their children’s ministry. This activity had a positive impact on improving the quality of faith education, making Sunday School learning more engaging, contextual, and relevant to children’s lives in the digital era.