THE IMPACT OF PASTORAL MINISTRY BASED ON I SAMUEL 28:1-25 IN THE SPIRITUAL QUALITY OF EVANGELICAL KALIMANTAN CHURCH WHO FOLLOW THE TANTULAK AMBUN RUTAS MATEI IN KATINGAN CENTRAL KALIMANTAN

The Ngaju Dayak people still respect and appreciate their families despite their different religions. This attitude is based on the huma betang philosophy of the Ngaju Dayak tribe. That they are one big family, one descendant, one ancestor. Therefore it is difficult for the congregation to leave the traditional rituals for this reason, pastoral care is needed from the pastor of the Evangelical Kalimantan Church by building relationships to make it easier to provide a biblical understanding. It is indicated that pastoral care for the members of the congregation has not been maximally carried out by the pastor, resulting in the foundation of the congregation's faith being shallow in interpreting life in obedience to God's word. It can be seen from the indications that there are still members of the congregation violating the teachings of the Christian faith by practicing rituals related to the traditions and beliefs of their ancestors. Therefore, based on the description of the background of the problem, it can be formulated as follows: 1)How big is the significant level of influence in building relationships with others based on I Samuel 28:1-25 on the spiritual quality of the members of the Evangelical Kalimantan Church who attended the TantulakAmbunRutasMatei ceremony in Katingan district, Central Kalimantan? 2)How big is the significant level of influence in building a relationship with Godbased on I Samuel 28:1-25 on the spiritual quality of the members of the Evangelical Kalimantan Church who attended the TantulakAmbunRutasMatei ceremony in Katingan district, Central Kalimantan? 3) How muchbig significant level What is the effect of pastoral care based on I Samuel 28:1-25 on the spiritual quality of the members of the Evangelical Kalimantan Church who attend the TantulakAmbunRutasMatei ceremony in Katingan district, Central Kalimantan?

Kajian Biblika Makna Ibadah yang Murni dalam Yakobus 1:26-27 Dan Implikasinya Bagi Orang Percaya Masa Kini

Worship is an important part of the life of a believer. Worship cannot be replaced with anything in this life. Because worship is part of the lifestyle of every believer. When it comes to worship, it is immediately focused on the concept of praise, worship and listening to God’s Word in church buildings, retreats or commission services. This is not wrong; indeed, the essence of worship is to perform religious rituals to meet God. But there is something interesting in James 1:26-27 mention of true worship. In order to obtain accurate and accountable data, in this study authors used the method of writing descriptive literature. The purpose of this writing is Frist, to reveal and straighten out an incorrect understanding of a concept of worship according to the truth of God’s Word. Second, contribute to believers in thinking to be able to be role models in society. Third, it provides a nuance of the mindset of believers to reflect practical worship into a holistic form of service.

Keunggulan Kurikulum Holistik Integratif dalam Pembentukan Kepribadian Anak di PPA Cluster Medan – Pancur Batu

The holistic curriculum is a character-based curriculum that encourages students to find their potential, identity, and abilities until finally forming the personality of students as God wants. The purpose of this study is to see the advantages of a holistic curriculum in the formation of children's personality which is applied in PPA Cluster Medan-Pancur Batu. The research method used is a quantitative method, by taking samples from children who are members of several PPAs who are members of the Medan Pancur Batu Cluster. The findings of this study are that the advantages of the holistic integrative curriculum that are applied include: being able to encourage the exploration of children's intellectual abilities through the implementation of the curriculum, in addition to intellectual abilities, this curriculum also encourages children's socio-emotional abilities and skills related to physical abilities, other advantages. is that children are given the freedom to explore and find their superiority through screening their talents or interests, and in the end children can become individuals who can actualize themselves who are spiritually educated in the guidance of the truth of God's word. Kurikulum holistic nerupakan kurikulum berbasis karakter yang mendorong peserta didik menemukan potensi diri, jati diri, kemampuan yang dimiliki sampai pada akhirnya membentuk kepribadian peserta didik sebagaimana yang Tuhan kehendaki. Tujuan penelitian ini adalah untuk melihat keunggulan kurikulum holistic dalam pembentukan kepribadian anak yang diterapkan di PPA Cluster Medan-Pancur Batu. Metode penelitian yang digunakan adalah metode kuantitatif, dengan mengambil sampel dari anak-anak yang merupakan anggota dari beberapa PPA yang tergabung dalam Cluster Medan Pancur Batu. Adapun temuan penelitiian ini bahwa keunggulan kurikulum holistic integrative yang diterapkan antara lain adalah: mampu mendorong eksploarasi kemampuan intelektual anak melalui implementasi kurikulum yang dilakukan, selain kemampuan intelektual, kurikulum ini juga mendorong kemampuan sosio-emosional anak dan kemampuan skill yang berkaitan dengan fisik, keunggulan lainnya adalah anak-anak diberikan kebebasan untuk menggali dan menemukan keunggulan diri melalui penjaringan bakat atau pun minat mereka, dan pada akhirnya anak-anak bias menjadi pribadi-pribadi yang dapat mengaktualisasikan diri mereka yang dididik secara spiritual di dalam tuntunan kebenaran firman Allah.

Makna Teologi Istirahat Dan Perkembanganya Dalam Kitab-Kitab Kanonik

Theology of Rest emerged when scholars became interested in research on the sabbath. This is because the understanding of Jews, Christians and some Christian factions have different views on the meaning of the Sabbath. Although the debate over the legality of the Sabbath has reached a point where it depends on the meaning believed by each of these groups, it is necessary to conduct research on the basic meaning of the Sabbath and its development in canonical books. Thus, the theology of rest is built not only on a cultural basis, but on the revelation of God's Word. Topical analysis and intertextual texts will shed light on the basic meaning and development of the idea of the Sabbath in building a theology of rest. Finally, a theological formulation of the rest (sabbath) is based on careful analysis of biblical texts.

Examining the Translation and the Interpretation of Ᾱμπɛλος (Ampelos) and κλῆμᾱ(Klema) as Bobe and Ban/Mman in John 15:1-5 of the Asante-Twi Bible

Jesus used the vine in the last of his “I AM” predictions in the gospel of John. In this discourse, Jesus used the vine which was familiar to his audience for better understanding and appreciation of God’s word. Great work has been done on the analogy of the vine by scholars and theologians however, little work has been done on the translation of the Greek words, ᾱμπɛλος (ampelos) and κλῆμᾱ (klema) as used in the Asante-Twi Bible. Using the mother-tongue biblical hermeneutics methodology, this article examines the translation and interpretation of ᾱμπɛλος and κλῆμᾱ in the Asante-Twi Bible in comparison with five Ghanaian mother-tongue Bibles namely, the Akuapem-Twi Bible, the Fante Bible, and the Ga, Ewe and the Frafra Bibles. The findings show that translators used varied approaches to render ᾱμπɛλος and κλῆμᾱ to suit the understanding of the indigenes. Some translators used transliteration or literal approach, others coined their own words having consulted the indigenes about better terminologies that will suit their understanding of some difficult texts. This article makes a contribution to the need to re-translate and re-interpret the words bobe and ban particularly in the Asante-Twi Bible to avoid speculation. KEYWORDS: Mother-tongue, translation, interpretation, Asante-Twi

Theological Review for Tambak Development of Batak Toba Community

Building and moving ponds or ancestral graves in the Toba Batak community, who have become Christians, is still practised today. The practice of building ponds is, of course, contrary to God's word, for that it needs to be responded to theologically and is the goal of this research. The method used is a descriptive qualitative method by reviewing the literature related to the research topic and reporting the findings in a description. The study results are as follows: First, building a pond with the motivation of asking for blessings from the ancestors is an act of sin. The gift of both physical and spiritual life comes from God and not the spirits of the ancestors. Second, moving and caring for ponds is wrong to prevent sickness and family quarrels because Christ bore all curses and diseases on the cross. Third, building a pond as a tribute to parents is wrong. The fifth commandment in Exodus 20:12 concerns respect for parents. It cannot be opposed to supporting the practice of building ponds. The substance of this verse is not only related to relations between humans but concerns God's blessing for His people to glorify God, the Creator, not ancestral spirits.

Education, Religion, and Corruption/Prosperity (A), (B), (C), (1), (2)

This chapter demonstrates the influential association of Protestantism and prosperity by explaining its historical focus on education and human capital building.Historically (and statistically), one key mechanism driving prosperity/transparency has been the Protestant emphasis on literacy so as to promote reading and understanding the Bible among wider circles (Becker & Woessmann, 2009). This contrasted starkly with the Roman Catholic practice of reciting parts of the Gospel in Latin scholarly language to mostly illiterate peasants (Androne, 2014). The teaching of God’s Word in vernacular languages created linguistic and methodical skills (i.e. exegetical understanding) that proved valuable beyond the religious realm. This practice also led to the accumulation of human capital, and thereby opened and perpetuated an important educational (and hence prosperity) gap between Protestants and Roman Catholics over time.As part of the Catholic Counter-Reformation, the Jesuits have competed with Protestant education but attaching less importance to the Scriptures in their schooling. Some South American areas influenced by Jesuit missions exhibit 10–15% higher human capital and income than the surrounding Catholic populations. Yet, Jesuit instruction has been largely elitist and far less encompassing than Protestant educational coverage and accomplishment.

Other Considerations

This chapter examines further considerations derived from the research.Institutional factors related to religion exert a stronger structural and long-term influence on prosperity (competitiveness and corruption) than the cultural influence of religion (adherents).Prosperity and educational differences between Protestants (higher) and Roman Catholics (lower) are still evident in Germany and Switzerland. Such differences are even more prominent comparing national levels (cross-country) throughout Europe and the Americas.Thousands of years of hegemony characterise the Roman Catholic Church as a global political-religious institution. The associated corruption in all the countries under its influence may well be related to the corrupt fruits for which “we shall know them” in the parable of Jesus (King James Bible, 1769, Matthew 7:15–23). Among others, these fruits have also been the abuse scandals, maintenance of ignorance, and persecution of God’s Word, in the name of Jesus Christ.The results of this study open up various avenues for future research. The QCA evidence generated here allows further analysis of every country in Europe and the Americas. Future research might also continue to apply the vast amount of information collected and already codified in this study.

The World of the Bible: Indispensable Context in the Study of the Old Testament

The Bible was not originally written for the modern reader, but the testimony of the Church is that it continues to speak God’s word to readers/hearers today. However, many modern Bible readers come across texts that need further explanation because the biblical authors did not offer clarification of their writings. They assumed the readers of their time were familiar with the background and could understand the reported events without further explanation. To achieve a “legit” interpretation of Old Testament texts, we first need to understand Scripture correctly, meaning that the biblical text must be read in its narrower and broader context. Only within a context does it become clear what the author meant to say. The main argument of this article is to exhibit that the Bible can only be fully understood against the backdrop of the Ancient Near East (ANE). The broader context consists of the knowledge of surrounding nations during Bible times (i.e., Hebrew Bible). By examining ANE texts and archeological findings we achieve a more complete and enriched comprehension of a given scriptural text or passage. This article exhibits through some concrete examples how archeological findings, inscriptions, and Ancient Near East texts can aid in understanding the broader context of the Old Testament world. In return, the wider context of the Bible world can enlighten or clarify a difficult, incomprehensible, or ambiguous biblical text and henceforth scriptural interpretation become more accurate and closer to the original message and meaning.