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?

PENANAMAN KONSEP IDENTITAS DIRI BERDASARKAN IMAN KRISTEN MELALUI PERANAN PENDIDIKAN KRISTEN

Knowing identity in the Christian faith is essential to the life of each believer. Understanding the concept of self is closely related to how a person in his daily dealings with him, with others around him and also shows how he represents God. The result of not knowing or knowing yourself wrong can have a bad impact on yourself, others, the environment, as well as faith in God. Thus, the role of Christian education is highly demanded by both Christian education in the family, church and Christian schools to be able to work well together in order to achieve the inculcation of the concept of self-identity according to the Christian faith in children. It is not easy to realize the concept of self-identity in accordance with the Christian faith in the lives of children in an era that is so influenced by the current developments. Therefore, there is a need for awareness from the parties implementing Christian education to instill the principles and values of living according to the Christian faith as a provision for children in navigating their lives to face the challenges of the times.

Stanisław Kamiński’s Philosophy as Christian Philosophy

This article argues that Kaminski’s concept of philosophy meets the requirements for being a Christian philosophy as articulated by John Paul II. In the encyclical letter Fides et Ratio, John Paul II affirmed the possibility, existence, meaning, and need for a Christian philosophy. He distinguished three stances of philosophy concerning the Christian faith. First, philosophy should be completely independent of the Biblical Revelation but implicitly open to the supernatural. A second stance adopted by philosophy is often designated as Christian philosophy. Third, philosophy presents another stance that is closely related to theology. Kamiński constructed an understanding of philosophy that is original, universal, and autonomous. Such a notion of philosophy (and its methodology) was based on the classical theory of being, which fulfils the demand for the autonomy of philosophy through its relationship with faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. According to him, philosophy is also compatible with the Christian faith. In this sense, one can speak of his philosophy as a Christian philosophy. --------------- Received: 22/04/2021. Reviewed: 06/09/2021. Accepted: 23/10/2021.

Afua Kuma’s Prayers and Praises as Evidence of a Vibrant Primal Substructure in African Christianity

Following from the assertion that there exists a symbiosis between Christianity and the Primal Substructure in Africa, this paper sets out to examine Afua Kuma’s Jesus of the Deep Forest using Harold Turner’s six feature analysis of primal religions. It focuses on how Afua Kuma’s poetry builds upon the six features of the primal worldview with her new insights from the Christian faith. The author argues that this is evidence of the vibrant primal substructure in African Christianity. This article thus contributes to the growing body of scholarship on African Christianity and its primal underpinnings and Christianity as a non-Western religion Keywords: Primal Worldview, African Christianity, Apae, Afua Kuma

From Theocentric to Theopraxis: Renegotiating Theology in the Context of the Plurality of Traditions in Asia

The Church in Asia received first the gift of the Christian faith through missionary activity, starting with the Apostles and then later through the colonial expansion. For a long time, the good news has been spread through various means – conversion, persuasion and sometimes compulsion, primarily when most of Asia was colonized by the ‘Christian West’. The post-colonial era (in Asia) has seen a revival in the Christian faith and many other Asian traditions and religions. Does this now call for a reimagining of what it means to be a ‘Church in Asia’? The Church in Asia has to “redefine” her mission in the light of the changing socio-economic-political landscape, and for this to happen, there is a need also to look at the merging theology that brings ‘uniqueness’ to the Church in Asia. Here I propose to look at emerging theology as put forward by the Federation of Asian Bishops’ Conferences (FABC) and discover the changing landscape of doing theology from theocentric towards the direction of being theopraxis.

Violence, History and Silence in Amitav Ghosh’s The Shadow Lines

This article analyzes Amitav Ghosh’s The Shadow Lines to examine a narrative gap at its heart that conceals the central fact of the death of Tridib, arguably the most important character in the text. The novel concentrates on the Partition of Bengal and its impact on people from different countries and nationalities in Asia and Europe. Accommodating the story of three generations of people in three cities--Dhaka, Calcutta, and London--The Shadow Lines shows the interaction of characters belonging to Hindu, Muslim, and Christian faith. Important events in the text revolve around the family of Mayadebi, her sister Tha’mma and the Prices, their English friends. The narrative begins in 1939 and ends in 1964, connecting the Second World War, the Partition in 1947, and the riots of 1964 in Calcutta and Dhaka. Using Tha’mma, the grandmother of the unnamed narrator, as the connecting link between their pre-modern life before Partition in Dhaka and diasporic life in post-Partition Calcutta, The Shadow Lines depicts the traumatic suffering of characters from different nationalities but mainly from India and Bangladesh. The paper argues that the silence and secrecy maintained by Tha’mma and others about Tridib’s death mirrors the silence of official history concerning violence in their narrative of civilization, freedom, and progress which Ghosh unravels to produce a novelistic revisionist history that not only challenges the mainstream history but also fills the gaps it leaves.

The Perennial Impact of Salesian Accompaniment in a Context of Detraditionalisation

This article will begin by referencing briefly the notion of detraditionalisation—referencing scholars such as Lieven Boeve, who has written extensively on the issue. By way of contrast, accompaniment constitutes a perennial theme in a Christian context, best encapsulated in the Emmaus story (Luke 22:13–35), when Jesus accompanies the two disciples on what could be described as a journey of discovery. This journey paradigm, which underpins many religious education programmes, constitutes a central feature of the Salesian education vision known as the Preventive System. St John Bosco (1815–1888), the founder of the Salesians, was concerned with the transformation of the lives of every young person with whom he came into contact, resonating with ‘the uniqueness of the individual’, one of the key principles of Catholic education. According to one of his first Salesians, Bosco encouraged them to ‘go to the pump’, to meet young people where they had gathered and to engage in a genuine encounter. This article will explore the extent to which this model of effective presence and encounter reflects, firstly, Jesus as the Shepherd and, secondly, the vision of St John Bosco which involves the teacher/pastoral worker and the accompanied meeting each other and having frequent encounters in informal ways in a variety of environments, marked by openness, trust and availability. Research will be retrieved to exemplify the perennial impact of Salesian accompaniment in Salesian secondary schools in England in which students are, in general, familiar with the Christian faith and its central tenets.

Kurban Bagi Orang Toraja Dan Kurban Dalam Alkitab

The author raises this title departs from concerns about the problems that occur in the life of the Toraja people, especially regarding the culture of mantunu. Outside criticism emphasizes the abuse of motivation in rituals, which results in large-scale slaughter of animals. Another impact is the increasing gambling in the tedong silaga arena (buffalo fighter) which is carried out before a series of Rambu Solo’ ceremonies are held. The author then reviews theologically-sociologically to answer this problem. After the authors conducted the research, the saroan group sociologically is one of the causes of the slaughter of largescale animals today, with various motivations in them. Even if the cause is covered or wrapped in the value of respect for parents. But in reality these values have begun to be displaced by social motivations, such as the demands of saroan, to maintain a good name, as an identity of wealth, and as a cultural habit for the Toraja people. Based on theological observations, the truth is that your mantunu is not against the Christian faith, as long as your family is not motivated by things that do not respect or obey God. Abstrak: Penulis mengangkat judul ini berangkat dari keprihatinan terhadap masalah yang terjadi dalam kehidupan orang Toraja, khususnya menyangkut budaya mantunu. Berbagai kritik dari luar menegaskan mengenai penyelewengan motivasi dalam ritual tersebut, yang mengakibatkan penyembelihan hewan yang berskala besar. Dampak lainnya ialah semakin meningkatnya perjudian di arena tedong silaga (kerbau petarung) yang dilakukan sebelum serangkaian upacara Rambu Solo’ dilaksanakan. Penulis kemudian meninjau secara teologis-sosiologis guna menjawab permasalahan ini. Setelah penulis melakukan penelitian, secara sosiologis kelompok saroan merupakan salah-satu penyebab penyembelihan hewan bersakala besar saat ini, dengan berbagai motivasi di dalamnya. Sekalipun penyebab tersebut ditutupi atau dibungkus dalam nilai penghormatan terhadap orang tua. Tetapi pada kenyataannya nilai tersebut mulai tergeserkan oleh motivasi-motivasi sosial, seperti tuntutan saroan, untuk mempertahankan nama baik, sebagai identitas kekayaan, dan sebagai adat kebudayaan bagi orang Toraja. Berdasarkan peninjauan teologis, maka sesungguhnya mantunu tidaklah bertentangan dengan iman Kristen, sejauh keluarga yang mantunu tidak dimotivasi oleh hal-hal yang tidak menghormati atau mentaati Allah.

Churches and Faith: Attitude Towards Church Buildings During the 2020 covid-19 Lockdown Among Churchgoers in England

Attitude toward church buildings was assessed among a sample of 6,476 churchgoers in England during the first covid-19 pandemic lockdown in 2020. The six-item Scale of Attitude toward Church Buildings (sacb) assessed a range of aspects of attitude that included the importance of buildings for Christian faith generally, and buildings as central to the expression of Christian faith. Anglo-Catholics and Roman Catholics showed similar positive attitude towards buildings, Anglican Evangelicals showed a less positive attitude on average that was similar to those from Free-Churches, while Broad-Church Anglican attitude lay between these two extremes. Younger people had a more positive attitude than older people, especially among Catholics. On average, men had more a positive attitude than women, and lay people a more positive attitude than clergy. These findings suggest that the significance of buildings varies among traditions in ways that may still reflect historical issues of the Reformation.

Les cerf - le canthare - les quatre fleuves du Paradis dans la mosaïque chretienne de Tunisie. Les catechumenes et le Bapteme / Les fideles et l’Eucharistie : une contribution a l’iconongraphie paleochretienne d’Occident

The figures of deer, of kantharos (cantharus), and the four rivers of Paradise are all part of a rich catalog of early Christian iconography in Tunisia. We often find this iconography in the mosaics of baptisteries, as well as mosaics in the basilicas. The presence of such iconographic figures in all Tunisia, whether in prominent basilicas or in small rural churches reflects the unity of the Christian faith throughout the territory, as well as the firmness of the Christian traditions that came from the East. In this article, we will first explain the spiritual and Christian signification of these iconographic figures and afterwards we will present the models in mosaics found in Tunisia within their archeological context. Las figuras de los ciervos, del cántaro y de los cuatro ríos del Paraíso son parte del rico repertorio de la iconografía paleocristiana en Túnez. Estas imágenes plasmadas especialmente en mosaicos, las encontramos frecuentemente en contexto bautismal como decoración de pavimento, y en contexto eucarístico decorando el suelo de las basílicas cristianas. La presencia de estas imágenes iconográficas en Túnez, ya sea en las grandes basílicas como en las pequeñas iglesias rurales, muestra la unidad de la fe católica en todo el territorio como también la solidez de las tradiciones cristianas heredadas de Oriente. Este artículo explicaremos primero el significado espiritual de estas figuras y luego presentaremos los ejemplares que la arqueología ha encontrado en las distintas regiones de Túnez. Les représentations de cerfs, de kantharos (cantharus) et des quatre fleuves du Paradis font partie d’un riche répertoire dans l’iconographie ancienne tunisienne. Souvent, ces représentations iconographiques se retrouvent dans les mosaïques des baptistères ainsi que dans les celles des basiliques. La présence de ces types d’images dans toute la Tunisie, que ce soit dans de grandes basiliques ou dans de petites églises rurales, reflète l’unité de la foi chrétienne sur tout le territoire, ainsi que la force des traditions chrétiennes venues d’Orient. Dans cet article, nous expliquerons d’abord la signification spirituelle et chrétienne de ce style de décoration,que nous appuierons à travers des modèles dans les mosaïques trouvés en Tunisie dans leur contexte archéologique