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This study aims to implement the Christian Religious Education and Character Education (PAK) teaching module in grade V of SDN 1 Sabaru, Palangka Raya, with a focus on the topic “Jesus Was Crucified, Died, and Risen for Me.” The learning process is designed to support students’ spiritual and character development through an interactive and project-based approach. Teaching methods include group discussions, the use of miniature media as visual learning aids, collaborative activities, and guided reflection on Christian values relevant to students’ daily experiences. The results of classroom observations show that most students are active, enthusiastic, and involved in the learning process, able to understand the theological meaning of the crucifixion, death, and resurrection of Jesus, and apply the values of love, gratitude, and responsibility in everyday life. Obstacles found include a lack of self-confidence in some students and less optimal group dynamics during activities. These findings serve as important evaluation materials for improving the effectiveness of future learning implementation

In the context of modernity, characterized by secularization and existential anxiety, traditional models of Christian faith formation often appear disconnected from the lived reality of believers, particularly regarding the doctrines of salvation and eschatology. This study investigates the crucial role of the church in bridging this gap by developing a pedagogical approach that integrally links ecclesial education with eschatological hope. Employing a qualitative descriptive analysis method, this research examines theological literature, contemporary church documents, and case studies of Christian formation programs. The analysis reveals that a robust eschatological perspective oriented towards the hope of salvation, resurrection, and the renewal of all things is not merely a final chapter of doctrine but an essential, transformative framework for all faith education. It shapes Christian identity, ethics, and mission in the present. The study concludes that for faith formation to be salvific and relevant today, the church must intentionally reconfigure its educational praxis. This reconfiguration involves moving from a compartmentalized teaching of "last things" to fostering an eschatological imagination that informs discipleship, worship, and social engagement, thereby presenting salvation as a comprehensive hope actively shaping Christian life in the modern world.

This paper discusses the concept of the influence of the end times on moral behavior. Eschatology is one of the important doctrines in Christian theology that not only discusses end-time events, such as the Second Coming of Christ, the resurrection of the dead, and the Last Judgment, but also has a real influence on the moral life of believers. This study aims to analyze how the understanding of the end times affects moral behavior in daily life. Awareness of the coming of Christ and the Last Judgment encourages believers to live in faith, obedience, and love, which are reflected in concrete actions and the formation of character in accordance with Christian values. Various theological views such as premillennialism, amillennialism, and postmillennialism provide different perspectives, yet all emphasize the importance of living with an orientation toward eternity. Amid the challenges of modern times, a proper understanding of eschatology becomes an important foundation so that believers are not trapped in fear or incorrect interpretations, but are instead able to use it as motivation to live morally, faithfully, and with hope. Therefore, the concept of the end times plays a significant role in shaping moral behavior that reflects a living faith and readiness to welcome eternal life.

This research  examines the transfiguration of Jesus in the Synoptic Gospels, with particular emphasis on the theological distinctiveness of the Gospel of Mark. The study employs a qualitative method using a literature review approach, focusing on narrative analysis, textual comparison, and theological reflection. The analysis shows that although Matthew, Mark, and Luke present the transfiguration event, each Gospel offers distinctive features in wording, narrative structure, and theological emphasis. Mark presents the transfiguration in a concise form, portraying Jesus as the messianic Son of God and as a prophet like Moses, while highlighting the apocalyptic and symbolic aspects of this divine encounter. From Mark’s perspective, the transfiguration serves as a prefiguration of Jesus’ resurrection and a revelation of His messianic identity, which in the Greco-Roman context may be understood as apotheosis—the elevation of a human into divinity. This study affirms that the transfiguration in Mark is not only a historical event but also a theological event that encompasses eschatological and christological dimensions, as well as a reflection on divine hiddenness. In conclusion, the transfiguration is understood as a manifestation of Jesus’ hidden glory within suffering, confirming that the path to resurrection and glory must pass through the cross. This article contributes to biblical and theological studies by demonstrating how Mark articulates a unique christology, one that remains relevant for contemporary Christian faith and opens avenues for further exploration through apocalyptic theology and scriptural intertextuality.

the liberation of the Israelites from slavery in Egypt, marking God's intervention in the history of His people and the beginning of a new grain harvest. On the other hand, Easter marks the resurrection of Jesus Christ, a symbol of victory over sin and death, and the culmination of salvation provided through His sacrifice on the cross. In this context, the Eucharist becomes an important sacrament symbolizing the body and Passover and Easter have deep meanings in their respective religious traditions. Passover (Pesach) celebrates blood of Christ. The bread, as a symbol of His broken body, and the cup, as a symbol of His shed blood, remind Christians of God's infinite sacrifice and love. However, in the early days of Christianity, the practice of the Eucharist was often misunderstood, leading to accusations of cannibalism against Christians. This misunderstanding arose because the terms "body" and "blood" were interpreted literally by outsiders. To counter these accusations, Christian apologists, such as Justin Martyr and Tertullian, attempted to provide a theological explanation for the symbolism, emphasizing that the Eucharist was a spiritual and not a physical act. Thus, both Easter and the Eucharist reflect the profound themes of liberation and hope, as well as the importance of a correct understanding of the symbolism of Christian teaching to avoid harmful misunderstandings. This shows that a proper understanding of religious traditions can strengthen faith and strengthen relationships among believers.

The study of eschatology and logic in Islam represents a significant and intellectually rich area within the broader discourse of ʿAqidah (Islamic creed) and Islamic philosophy. Eschatology, derived from the Greek word eschatos meaning "last," concerns matters of the afterlife, including death, the apocalypse (al-Sāʿah), resurrection (al-Baʿth), judgment (al-Ḥisāb), heaven (Jannah), and hell (Jahannam). These concepts are elaborated extensively in both the Qur'an and the prophetic traditions (ḥadīth). Meanwhile, logic in Islam is not merely a philosophical exercise but serves as an epistemological framework for interpreting divine revelation and deducing legal and theological principles. Islamic logic (al-manṭiq) is rooted in both Greek logical tradition—particularly Aristotelian logic—as well as unique Islamic methodologies that integrate rationality with scriptural fidelity. This research aims to analyze selected verses and prophetic traditions related to eschatology and logic, with the objective of understanding not only their linguistic and theological meanings but also their practical implications for human belief systems and ethical behavior. The study employs an interpretive and analytical method (manhaj taḥlīlī wa tafsīrī), focusing on exegesis (tafsīr) of Qur’anic verses QS. Al-A'raf: 187–188 and QS. Al-An'am: 30, as well as relevant ḥadīths concerning eschatological events and rational thought. These verses were selected due to their direct references to the knowledge of the Hour (ʿilm al-sāʿah) and the human tendency to demand evidence while rejecting spiritual truth. The findings indicate that Islamic eschatology is framed not around speculative prediction but rather spiritual and moral readiness. The Qur'an clearly asserts that knowledge of the exact time of the Day of Judgment belongs solely to Allah (QS. Al-A’raf: 187), highlighting the limitations of human knowledge and emphasizing submission to divine wisdom.

The resurrection of the body is a key foundation of the Christian faith, as it demonstrates the power of Jesus to overcome death and sin, and provides hope for life after death for His followers. This teaching is clearly presented in the Bible. Many people wonder about the condition of the soul after death. Whether the resurrection of the body is in accordance with the teachings of the Bible, how the resurrection process takes place, whether there is a difference between the resurrection for believers and unbelievers. This article therefore aims to provide an in-depth insight into the concept of bodily resurrection in the Bible, including key verses. The glorious resurrection of the body is the essence of Christian hope and a promise that changes the way believers view life and death. By understanding the Bible's teaching on resurrection, Christians can find comfort, motivation, and purpose in their lives, as well as confidence in a future filled with promise and glory. This article is expected to be a source of reflection and a deeper understanding of the resurrection of the body in the context of Christian faith.” This writing is done using a descriptive qualitative method, which is using literature from books or journal articles that have been made. The Bible teaches that death is not the end of everything, but rather a transition to the promised resurrection. This concept is rooted in the resurrection of Jesus.

This study aims to provide a new understanding for people who are interested in the parousia of Christ as the resurrection of man. The location of this study was at the GKPI Jemaat Khusus Pandumaan, and used a mixed method, namely quantitative, distributing questionnaires to randomly selected respondents, and qualitative, interviewing people who were considered qualified by the researcher. It is interesting that the congregation of the GKPI Jemaat Khusus Pandumaan believes that the parousia of Christ will occur but they do not understand what its function is for them, both between the relationship between the parousia of Christ and the resurrection of man from the dead in the future. Referring to a conclusion, the Parousia of Christ is a resurrection for man because after man dies the flesh and spirit are separated and then the spirit stops until the parousia takes place, then the dead man is resurrected. So to every local church, especially the pastor who functions as the leader of the church, to study this teaching more deeply so that church members know the meaning and purpose of the parousia of Christ.

Suffering is a condition where a person experiences pain or difficulty in living their life. Paul's words about "fulfilling what was lacking in Christ's suffering" raise the question that whether Christ's suffering on the cross was incomplete? And it is as if Christ's suffering was ineffective and limited so that redemption had to be completed or completed through Paul's suffering. However, Christ's suffering on the Cross was perfect, sufficient to atone for human sins and did not need to be fulfilled again. The thing that needs to be accomplished or fulfilled is suffering for the sake of preaching the Gospel, about Christ who was incarnated as a human, died as a ransom sacrifice and was resurrected from the dead. So everyone can know God through His power and resurrection. This research uses descriptive qualitative methods. The purpose of this study is first to "deliver a theological answer regarding the meaning of "filling up in my flesh what is lacking in the sufferings of Christ" Second, to provide an important meaning that every believer must truly live in Christ, because the perfect redemption of Jesus Christ has been done to save mankind. The final result of the study on Colossians 1:24 provides the meaning that every believer is called to fill up what is lacking in the sufferings of Christ, namely, the suffering related to the challenges of preaching the gospel. Like Paul who was never free from suffering when preaching the gospel, but Paul remained joyful, and continued to preach the gospel. Likewise, we as believers should follow Paul's example so that the gospel can be spread throughout the face of the earth.

This article explores the meaning of millennials in Revelation 20:1–6 through the lens of amillennialism within the framework of Reformed theology. The millennium—the thousand-year period of Christ's reign—is a central issue in Christian eschatological discussions, giving rise to three main views: premillennialism, postmillennialism, and amillennialism. Using historical-theological hermeneutics as well as the study of literature, this paper examines the symbolic meaning of the book of Revelation and how it has been interpreted throughout the history of the church. The amillennial approach interprets that Christ has reigned spiritually since His resurrection through His presence in the church, and that the millennium is not a literal period in the future, but rather describes the present era of the church. This understanding rejects the view of a literal thousand-year kingdom and focuses on Christ's ongoing work on the world. Therefore, the proper interpretation of millennials influences.

This article explores theological perspectives on the resurrection of Christ that still feature wounds as a meaningful way to understand and heal trauma. The wounds of Christ that remain after his resurrection are a sign of hope, healing, and reconciliation. In a digital age filled with violence and trauma, the meaning of the resurrection of the body conveys the message that wounds are not the end of everything, but rather part of a holistic healing process both physically, mentally, and spiritually. The incarnation and solidarity of God through the suffering of Christ show that God is present in human grief. The community of faith and pastoral care also have a crucial role in addressing those who have experienced trauma. With a holistic approach that combines body, soul, and spirit, the resurrected body of Christ becomes an example of healing and a source of strength for wounded individuals.

The state of Christ’s humiliation and exaltation represents two essential aspects of Christology, illustrating His journey from incarnation to ascension. Christ’s humiliation includes His humble birth, a life of suffering, and His death on the cross. In contrast, His exaltation encompasses His resurrection, ascension to heaven, and reign as the sovereign King over all creation. This study aims to analyze the theological significance of Christ’s humiliation and exaltation and their relevance to the lives of believers. This research employs a qualitative approach using the library research method, where primary data sources are drawn from biblical texts and Christian theological literature. The findings reveal that Christ’s humiliation is an act of obedience to God the Father and a means of human redemption, while His exaltation serves as evidence of victory over sin and death and the fulfillment of God’s plan of salvation. Furthermore, this study affirms that the relationship between Christ’s humiliation and exaltation has implications for the faith of believers, providing hope for future glory with Christ and calling them to live in obedience and perseverance amid suffering.