This paper examines the perception of transparency among the Church Councils with an ethical-theological analysis and an analysis of financial accountability. The background of the problem is that there are different perceptions among the congregations regarding church financial accountability. These differences reflect differences in theological ethical content. The data collection method used is a mix-method, which uses quantitative tools by distributing questionnaires and in-depth interviews with several church assemblies. The final number of respondents is 167 church assemblies from two church groups, namely the Indonesian Christian Church of the Central Java Regional Synod (Gereja Kristen Indonesia Sinode Wilayah Jateng/GKI SW Jateng) Region of Solo and the Javanese Christian Churches (Gereja-gereja Kristen Jawa/GKJ) Region of North Yogyakarta. The result is a moral obligation is proven to have a significant effect on transparency and intention to disclose financial information to the congregation. This moral obligation to make church finances transparent is based on the church community or congregation members. The ethical drive mainly comes from the community. Theologically, this result on the one hand confirms the existence of the church as a community of faith that drives the formation of values. On the other hand, it presents an opportunity for the church to make a program that formed a personal value of transparency in the Church Council. The research contribution is to the development of the Church Council's guidance on financial accountability and the development of theological ethical values.
Bible literacy, specifically biblical stories, has been widely told and taught to children both at school and at church through Sunday school from an early age. However, there is no guarantee that these children will have an interest in biblical stories, especially when they reach adolescence. There is a need for more creative learning methods for children to learn biblical stories. It has been known that by adopting fun learning, children will be able to absorb more knowledge hence they are able to learn more actively. Children who are actively learning by initiative will be able to develop quicker. For that purpose, teaching tools are needed to support children. One approach is learning by playing. In this research, we propose the development of a board game to support the need of Bible literacy. The theme used on this board game is the story of Moses in the book of Exodus. We intentionally use colorful and attractive cartoon drawings to attract children. The board game includes interactive forms where players can quiz one another when they reach a certain position on the board. We use several assessment components to build competition between players. The aim of this board game is to create a more engaging learning experience of biblical stories for children, hence increasing their interest in the Bible from an early age.
There has always been a tension between Jesus of History and Christ of Faith. The figure of Jesus and the faith in Him as Christ are historical. History is a space to bring together both. Without Jesus of History, Christian faith is empty. Similarly, without the faith of the first Christian community, the figure of Jesus is nothing. The historicity of Jesus stands along with the historicity of faith in Him. Of course, above all is God’s work in history. On the one hand, using the research and discussion of the historical Jesus, this article shows that archaeological findings should influence Christianity to reconstruct faith, and reflects that history is a medium for God’s work. On the other hand, using some other writings this article shows that the work of God in history is the art of God’s entrepreneurship, including God’s work in Jesus Christ. Incarnational theology is based on the historical figure, Jesus of Nazareth. Abstrak Selalu ada ketegangan antara Yesus Sejarah dan Kristus Iman. Keduanya ada dalam sejarah manusia. Sosok Yesus dan iman kepada-Nya sebagai Kristus ada dalam sejarah. Sejarah adalah ruang untuk mempertemukan keduanya. Tanpa Yesus Sejarah, iman Kristen kosong. Di sisi lain, tanpa iman komunitas Kristiani pertama, sosok Yesus menjadi tidak terlalu penting. Historisitas Yesus berada bersama dengan historisitas iman kepada-Nya. Tentu saja, di atas segalanya ada karya Allah dalam sejarah. Dengan menggunakan penelitian dan pembahasan Yesus Sejarah, artikel ini membahas bahwa temuan Yesus Sejarah seharusnya memengaruhi kekristenan untuk membangun kembali iman, dan lalu akan merefl eksikan bahwa sejarah adalah media untuk pekerjaan Allah. Di sisi lain, dengan menggunakan beberapa tulisan lain artikel ini menunjukkan bahwa karya Allah dalam sejarah adalah “seni kewirausahaan Allah”, termasuk karya Allah dalam Yesus Kristus. Teologi inkarnasional didasarkan pada tokoh sejarah, Yesus dari Nazaret.
Keberadaan kelompok Lesbian, Gay, Biseksual, dan Transgender (LGBT, atau bisa juga ditambahkan kelompok Queer sehingga menjadi LGBTQ) menimbulkan pro dan kontra di tengah masyarakat Indonesia, � dak terkecuali di kekristenan. Diskusi dan perdebatan di kekristenan berlangsung hangat, dan tak pelak lagi ayat-ayat Kitab Suci pun berseliweran digunakan baik oleh mereka yang pro maupun yang kontra. Dalam situasi seper� itu, pada tahun 2016 Persekutuan Gereja-gereja di Indonesia mengeluarkan pernyataan pastoral tentang LGBT.Pernyataan pastoral inilah yang direspon hangat oleh berbagai pihak.
Theological education (or divinity studies according to the nomenclature of the Ministry of Education, Culture, Research and Technology) is in a tension between the interest of the Church as a subject, that of the government with its various rules, and the call to answer and provide solutions for society. A practice of theological education often produces either graduates or theological thinking that is only intended for an exclusive community, namely a particular faith community. Using Hannah Arendt's thoughts on homo faber and animal laborans, it is seen that theological education that does not produce a change in society is still in the animal labor stage. For this reason, several conditions are needed for the theological education process to produce homo faber, including criticality, creativity, and freedom. AbstrakPendidikan teologi (atau filsafat keilahian jika mengikuti nomenklatur Kemendikbudristek) berada dalam tegangan antara kebutuhan Gereja sebagai pemilik, pemerintah dengan beragam aturannya, dan kemampuan menjawab dan memberi solusi bagi masyarakat. Tidak jarang pendidikan teologi hanya menghasilkan 'produk' entah lulusan atau teologi yang hanya diperuntukkan bagi komunitas eksklusif, yaitu komunitas anggota gereja. Dengan menggunakan pemikiran Hannah Arendt tentang homo faber dan animal laborans, terlihat bahwa pendidikan teologi yang tidak menghasilkan 'produk'- yang membawa perubahan dalam kebebasan masih berada dalam tahap animal laborans, sekedar bekerja tanpa menghasilkan perubahan. Untuk itu beberapa syarat diperlukan agar proses pendidikan teologi menghasilkan homo faber antara lain kekritisan, kreativitas dan kebebasan.
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