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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 research is prompted by the unique narrative of Rahab, a Canaanite woman who occupies a critical theological position in Israel’s history of salvation despite her status as an outsider to the chosen people. The primary focus of this study is to explore the dimensions of Rahab’s faith and God’s sovereignty as recorded in Joshua 2:1-12. This study aims to analyze how the confession of faith from a marginalized individual aligns with God's sovereign plan and to determine the relevance of these values for contemporary Christian witness. The method employed is a qualitative approach utilizing library research and exegetical analysis of the text in Joshua 2:1-12. The findings indicate that Rahab's faith was not merely an act of self-preservation but a theological response to the formidable power of God that transcends ethnic boundaries and social status. God's sovereignty is proven capable of working through unexpected subjects to fulfill His divine purpose. The implications of this research assert that modern Christian witness must be inclusive and transformative, where the courage to declare God's truth amidst threatening situations constitutes a tangible form of living faith. The church is called to perceive God's sovereignty as the fundamental basis for mission and witness, unrestricted by social or cultural exclusivity.    

This theological research explores Mary’s essential role in the narrative of salvation and her deep connection with the Church, as outlined in key Catholic documents like Lumen Gentium and Redemptoris Mater. Using a qualitative approach that combines descriptive and analytical methods, the study reviews Church teachings, Scripture, and theological literature. It highlights Mary’s pivotal status as Mother of God (Theotokos) a title affirmed by the Council of Ephesus in 431 CE, which underscores both Christ’s divinity and Mary’s unique participation in God’s redemptive plan. The study traces the theological roots of this title through biblical texts, portraying Mary as the chosen vessel through whom the Word became incarnate. It examines how Old Testament prophecies about Mary are fulfilled in New Testament events, especially in the Annunciation and Elizabeth’s greeting of Mary as “the mother of my Lord.” The research also delves into Mary’s bond with the Church, focusing on her recognition as Mother of the Church by Pope Paul VI during the Second Vatican Council. Mary is presented as the ideal disciple, embodying unwavering faith, obedience, and humility in her acceptance of God’s will. Her presence at key moments, from the Incarnation to Pentecost, positions her as both a member and a model of the Church. Ultimately, the study concludes that Mary’s unity with the Church is reflected in her dual role as Mother of Christ and spiritual mother to all believers, offering a profound example of Christian virtues and guiding the faithful in their collective journey toward salvation.

This paper explores the role of Mary as a model of salvation in Catholic faith, focusing on the understanding of Mariology within the cultural context of the Ende-Lio people in Flores, East Nusa Tenggara. Mary is regarded not only as the Mother of Jesus Christ but also as an example of faith marked by humility, obedience, and hope. Her humility and willingness to accept God’s will, especially in the Annunciation, serve as a concrete inspiration for Catholics to respond faithfully to God’s call. Within the Ende-Lio culture, which values loyalty, solidarity, respect for ancestors, and harmony with nature, Mary becomes a figure closely connected to daily life. Devotions such as the rosary, pilgrimages to Marian grottoes, and the celebration of the Marian months highlight Mary’s living presence in both the faith and cultural traditions of the community. Thus, Mary serves as a bridge between the Gospel and local culture, revealing a Church that is rooted in its own soil yet remains faithful to Christ. This reflection affirms that contextual faith is a living faith deeply rooted in local culture while open to the saving work of God.

This study aims to explore Christology in the Gospel of John, specifically the identity of Jesus as the pre-existent Word (Logos), His incarnation, the claim to divinity through the statement "ego eimi," unity with the Father, and its relevance for the early church and the contemporary church. The method used is a qualitative approach through literature study, with the primary source being the Gospel of John (especially John 1:1-18 and the statement "ego eimi"), supported by commentaries, theological journals, and the works of scholars such as Culpepper, Bauckham, and Dunn, analyzed in historical and theological contexts. The results show that John presents an explicit high Christology, depicting Jesus as the true God who became man, with theological essences such as the basis of worship, the certainty of salvation, and the resilience of faith for the congregation facing exclusion and polemics, while also being relevant for the foundation of faith, pastoral comfort, and missionary motivation in the current era of pluralism.

Interreligious dialogue in contemporary plural societies faces serious challenges, particularly due to differences in the use and interpretation of religious language, which is often understood in a monolithic and decontextualized manner. Religious language is frequently reduced to doctrinal propositions debated through logical arguments, thereby neglecting the form of life from which it emerges. This study aims to analyze the transformation of Ludwig Wittgenstein’s thought from the picture theory presented in Tractatus Logico-Philosophicus to the concept of language games developed in Philosophical Investigations, as well as its implications for understanding religious language and contemporary interreligious dialogue. This research employs a qualitative approach using a library research method through philosophical-conceptual analysis of Wittgenstein’s major works and relevant secondary literature. The findings indicate that the concept of language games allows religious language to be understood as a social practice with internal rules and contextual meanings, rather than as metaphysical propositions subject to empirical-logical verification. In the context of interreligious dialogue, this approach helps explain differences in the meanings of religious terms such as “salvation” or “God” without treating them as absolute logical contradictions. By viewing religious language as part of language games rooted in distinct forms of life, interreligious dialogue can be directed toward mutual understanding and respect for diversity rather than the pursuit of theological uniformity.