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Farel Yosua Sualang

Sekolah Tinggi Teologi Injili Indonesia Yogyakarta

Author-ID : 1597086

Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences Other

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Studi Eksegesis mengenai Kerajaan Mesias Menurut Yesaya 2:1-4 Farel Yosua Sualang
HUPERETES: Jurnal Teologi dan Pendidikan Kristen Vol 1, No 2 (2020): Juni 2020
Publisher : Sekolah Tinggi Teologi Kalimantan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46817/huperetes.v1i2.1

The main problem regarding the meaning of the Hebrew word "haggôyîm" in Isaiah 2: 1-4, which is interpreted as "the nations" gives a different interpretation. The analysis of "the Messiah's reign according to Isaiah 2: 1-4" is worth studying in regard to its use described in the old and new covenants as a research objective in this article. Hermeneutic prophetic approach, which consists of several procedures to explain the subject under study. The type of prophetic literature in Isaiah 2: 1-4 has the structure in the form of the prophecy of salvation as a methodology for interpreting this text. The presentation in Isaiah 2: 1-4 wants to show a revelation of the Government led by the Messiah related to His coming, His Government, Citizens of His Kingdom and His coming. This can be demonstrated by the expression of the coming of the Messiah, explanation of the central government of Messiah, the citizens of the Messiah's kingdom, the effects of Messiah's reign, the full knowledge of God and the sins of the nations being judged, where he will judge the world from His throne in the Temple.Masalah utama mengenai maksud kata Ibrani “haggôyîm” dalam Yesaya 2:1-4 yang diartikan sebagai “bangsa-bangsa” memberikan suatu interpretasi yang berbeda-beda. Analisis mengenai “Pemerintahan Mesias menurut Yesaya 2:1-4” patut untuk dikaji dalam memerhatikan penggunaannya yang dijelaskan pada perjanjian lama dan perjanjian baru sebagai suatu tujuan penelitian dalam artikel ini. Pendekatan hermeneutika nubuatan, yang terdiri dari beberapa prosedur ataupun metode-metode yang dipakai untuk menjelaskan subjek yang diteliti. Jenis sastra nubuatan dalam Yesaya 2:1-4 memiliki struktur yang berbentuk nubuatan keselamatan sebagai metodologi dalam menafsirkan teks. Pemaparan dalam Yesaya 2:1-4 ingin menunjukkan suatu penyataan tentang Pemerintahan yang dipimpin oleh Sang Mesias yang terkait dengan kedatanganNya, PemerintahanNya, Warga KerajaanNya, pengenalan yang penuh akan Allah dan kedatanganNya. Hal ini dapat ditunjukan dengan ekspresi kedatangan Mesias, penjelasan tentang pusat pemerintahan Mesias, warga kerajaan Mesias (orang-orang Israel yang sudah diselamatkan), dampak-dampak pemerintahan Mesias, pengenalan penuh akan Allah dan dosa bangsa-bangsa dihakimi, dimana Ia akan menghakimi dunia dari tahta-Nya di Bait Allah.

Suatu Kajian Mengenai Keterkaitan Faktor-Faktor Pembentukan Karakter dalam Kitab Amsal Farel Yosua Sualang
HUPERETES: Jurnal Teologi dan Pendidikan Kristen Vol 4, No 2 (2023): Juni 2023
Publisher : Sekolah Tinggi Teologi Kalimantan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46817/huperetes.v4i2.171

The book of Proverbs places a lot of emphasis on the vertical relationship between God and humans, as well as the horizontal relationship between human beings. Not surprisingly, the teachings of wisdom in the book of Proverbs offer an antithesis in one's life between wise and stupid traits that contribute to character building. However, the study of the factors of character formation in the book of Proverbs is still a matter of debate (especially Brown and Bland's interpretation). The purpose of this study is to find a relationship between the factors forming the character in the book of Proverbs, along with its elements. By using a literature study, this article describes as many sources as possible to obtain the factors of character formation in the book of Proverbs. Therefore, it is found that there are three factors of character formation in the book of Proverbs (along with their respective elements) that are interrelated, namely First, the fear of the Lord factor (the elements are experience observation, self-awareness, character transformation and imitation), secondly the character-consequence factor (The elements are the role of conscience, belief, intention, decision-making, character evaluation, and character habituation), the three factors of moral instruction through the role of the family (the elements are imitation, reprimand and upbringing of parents, character evaluation, and character habituation).Kitab Amsal banyak memberikan penekanan terhadap hubungan vertikal antara Tuhan dan manusia, begitupun hubungan horizontal antara sesama manusia. Tidaklah heran, ajaran hikmat dalam kitab Amsal menawarkan tentang suatu antitesis kehidupan seseorang antara sifat-sifat bijak dan bebal yang memiliki kontribusi kepada pembentukan karakter. Namun begitu, kajian mengenai faktor-faktor pembentukan karakter dalam kitab Amsal masih menjadi suatu perdebatan (khususnya interpretasi Brown dan Bland). Tujuan penelitian ini adalah ingin menemukan suatu keterkaitan faktor-faktor pembentukan karakter dalam kitab Amsal beserta dengan elemen-elemennya. Dengan menggunakan studi literatur, artikel ini memaparkan sebanyak mungkin sumber untuk memperoleh faktor-faktor pembentukan karakter dalam kitab Amsal. Oleh sebab itu, ditemukan adanya tiga faktor pembentukan karakter dalam kitab Amsal (beserta elemennya masing-masing) yang saling terkait yaitu: Pertama, Faktor takut akan Tuhan (elemennya adalah observasi pengalaman, kesadaran diri, transformasi karakter dan imitasi); Kedua faktor karakter-konsekuensi (elemennya adalah peran hati nurani, keyakinan, niat, pengambilan keputusan, evaluasi karakter, dan pembiasaan karakter); Ketiga faktor instruksi moral melalui peran keluarga (elemennya adalah imitasi, teguran dan didikan orang tua, evaluasi karakter, dan pembiasaan karakter).

Makna Kata שָׁפַך (Shapak) Berdasarkan Kitab Kejadian 9:6 Arlando Ridel Sumual; Farel Yosua Sualang; David Pattinama
HUPERETES: Jurnal Teologi dan Pendidikan Kristen Vol 3, No 1 (2021): Desember 2021
Publisher : Sekolah Tinggi Teologi Kalimantan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46817/huperetes.v3i1.81

Genesis 9 is the beginning of the story of God's covenant with all of His creation on earth after the flood, represented by Noah. Human life is very precious in the eyes of God, God wants people to love each other not to kill each other, through His love God made a covenant against the vengeance of shedding blood on humans. The method used is qualitative with a word study hermeneutic approach, this study aims to find the meaning of the word "Blood shedding based on Genesis 9:6" from the various different interpretations that occur on the meaning of this text. The results of this study lead to the intentional taking of human life in the sense that the perpetrator already has the intention to commit the crime and has been neatly arranged and has the determination to commit murder, human life should not be taken at all, because humans are created in the image of Lord.Kejadian 9 merupakan awal dari kisah perjanjian Allah dengan semua ciptaan-Nya di bumi setelah air bah, yang diwakilkan oleh Nuh. Kehidupan manusia sangat berharga di mata Tuhan, Allah menghendaki manusia untuk saling mengasihi bukan untuk saling membunuh, melalui kasih-Nya itu Allah mengadakan suatu perjanjian terhadapa pembalasan penumpahan darah pada manusia. Metode yang digunakan adalah kualitatif dengan pendekatan hermeneutika studi kata, penelitian ini bertujuan untuk menemukan makna dari kata “Penumpahan Darah Berdasarkan Kejadian 9:6” dari berbagai perbedaan interpretasi yang terjadi terhadap arti dari teks ini. Hasil dari penelitian ini mengarah kepada mengambil nyawa manusia dengan sengaja dalam arti pelaku sudah memiliki niat untuk melakukan kejahatan tersebut serta sudah merencanakan secara rapih dan memiliki tekat untuk melakukan pembunuhan, kehidupan manusia tidak boleh diambil sama sekali, karena manusia diciptakan menurut gambar Tuhan.

Integrasi Integritas dan Lingkungan Sosial untuk Membentuk Reputasi: Analisis Sastra Hikmat Amsal 22:1-2 Farel Yosua Sualang; Eden Edelyn Easter
HUPERETES: Jurnal Teologi dan Pendidikan Kristen Vol 2, No 1 (2020): Desember 2020
Publisher : Sekolah Tinggi Teologi Kalimantan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46817/huperetes.v2i1.46

This article describes the integration of integrity and the social environment that shapes a person's reputation based on the study of Proverbs 22:1-2, which uses the research method of wisdom literature analysis with 4 (four) interpretations, namely: literal interpretation, context, structure and figures of speech. This study aims to discover a concept and a sustainable application of integrity and the social environment to one's reputation. Even so, many interpreters (such as Solomon Olusola Ademiluka, Kathrine J. Dell and Allen P. Ross, and others) only emphasized a one-way process from reputation to social environment. However, reputation is not a single concept but departs from the factor of integrity and the social environment in its use of Proverbs 22:1-2. This process is based on the author's explanation of the factors of integrity (Integrity towards Personality, Integrity towards Emotional Intelligence) and social environmental factors (Social Environment towards Social Relations and Social Environment towards Generosity) which are interrelated with one another.Artikel ini menjelaskan mengenai integrasi integritas dan lingkungan sosial yang membentuk reputasi seseorang berdasarkan studi Amsal 22:1-2, yang mana menggunakan metode penelitian analisis sastra hikmat dengan 4 (empat) penafsiran, yaitu: penafsiran literal, konteks, struktur dan kiasan. Penelitian ini bertujuan untuk menemukan suatu konsep dan penerapan secara berkelanjutan terhadap integrasi integritas dan lingkungan sosial terhadap reputasi seseorang. Sekalipun banyak penafsir (seperti: Solomon Olusola Ademiluka, Kathrine J. Dell dan Allen P. Ross dan lain-lain) hanya menekankan suatu proses searah dari reputasi kepada lingkungan sosial. Namun, reputasi bukan sebuah konsep tunggal, melainkan berangkat dari faktor integritas dan lingkungan sosial dalam penggunaannya Amsal 22:1-2. Proses ini didasarkan kepada penjelasan penulis mengenai faktor integritas (Integritas ke arah Kepribadian, Integritas ke arah Kecerdasan Emosional) dan faktor lingkungan sosial (Lingkungan Sosial ke arah Relasi Sosial dan Lingkungan Sosial ke arah Murah Hati) yang saling berkaitan satu dengan lainnya.

Makna “TUHAN Menyesal”: Studi Komparasi dalam Kitab Yeremia 18:8; Yoel 2:13; Amos 7:3; dan Yunus 3:10 Rezky Alfero Josua; Farel Yosua Sualang; Philipus Pada Sulistya
HUPERETES: Jurnal Teologi dan Pendidikan Kristen Vol 4, No 1 (2022): Desember 2022
Publisher : Sekolah Tinggi Teologi Kalimantan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46817/huperetes.v4i1.128

The meaning of the phrase “LORD repent” is one of the most neglected themes in biblical scholarship. This article notices that there is a similar pattern regarding the phrase “LORD repent” in the prophets, namely that God chooses grace over judgment to His people. The method used is thematic analysis with word analysis procedures to find out the basic meaning. This article found there was one common idea, namely that GOD will cancel each of His punishments. God's cancellation is different from each text. First, in Jeremiah 18:8 the annulment was carried out requiring Judah's determinative obedience and His responsive sovereignty would occur. Second, Joel 2:13 The LORD is free to change his mind to take back His words with the conjunction waw which is to emphasize His character; merciful, loving, faithful, abundant in love, and long-suffering. Third, Amos 7:3 uses the language of anthropomorphism, namely that God has feelings that are emphasized by sadness due to sin, so that the cancellation occurs because of a request from the prophet to God. Fourth, Jonah 3:10 shows God's change of mind by choosing grace over judgment and evidence that God accepted the Ninevites' repentance, even though their actions before God were very evil.Makna frase “TUHAN menyesal” adalah salah satu tema yang paling diabaikan dalam keilmuan alkitabiah. Artikel ini memperhatikan terdapat pola yang sama mengenai frase “TUHAN menyesal” dalam kitab Nabi-nabi yaitu Allah memilih kasih karunia daripada penghakiman kepada umat-Nya. Metode yang digunakan yaitu analisis tematik dengan prosedur analisa kata untuk mengetahui makna pada dasarnya. Artikel ini menemukan ada satu ide yang sama, yaitu TUHAN akan membatalkan setiap hukuman-Nya. Pembatalan yang TUHAN lakukan ada perbedaan dari setiap teksnya. Pertama, Yeremia 18:8 pembatalan dilakukan membutuhkan ketaatan determinatif Yehuda dan kedaulatan responsif-Nya akan terjadi. Kedua, Yoel 2:13 TUHAN bebas berubah pikiran untuk menarik kembali perkataan-Nya dengan kata penghubung waw yaitu menegaskan sifat-Nya; penyayang, pengasih, setia, berlimpah kasih dan panjang sabar. Ketiga, Amos 7:3 penggunaan bahasa anthropomorfisme yaitu TUHAN memiliki perasaan yang ditekankan kesedihan akibat dosa, sehingga pembatalan terjadi karena adanya permohonan dari sang nabi kepada TUHAN. Keempat, Yunus 3:10 menunjukkan adanya perubahan pikiran Allah dengan memilih kepada kasih karunia daripada penghakiman dan bukti bahwa Allah menerima pertobatan orang-orang Niniwe, walaupun tindakan yang mereka lakukan di hadapan Allah sangat jahat.

Antitesis Pola Perkataan Karakter-Konsekuensi pada Amsal 28:20 sebagai Kualitas Hidup Orang Percaya dalam Mengatasi Judi Online Aska Pattinaja; Zefanya Puryana; Farel Yosua Sualang
SANCTUM DOMINE: JURNAL TEOLOGI Vol 13 No 1 (2023): Desember
Publisher : Sekolah Tinggi Theologia Nazarene Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46495/sdjt.v13i1.212

Proverbs 28:20 is one of the passages that emphasizes the antithesis between a trustworthy person and a person who wants to get rich quickly based on the character-consequence pattern of speech (the character-consequence pattern is a structural pattern in the book of Proverbs that takes into account character actions and the consequences that will be received). The tendency of people today is to live materialistically which encourages someone to get rich quickly through shortcuts, namely online gambling, thus damaging the quality of life of believers. The purpose of this study is to provide a reference for every believer to have to build the right quality of life so as not to fall into the trap of online gambling. By using a qualitative method with sub-intrepetative design, especially wisdom literature hermeneutics, to examine the analysis of the character-consequence pattern of Proverbs 28:20, this article finds three interrelated character-forming factors, namely: first, faithfulness, as the main character-forming factor because it relates to integrity; second, the patience factor, which is an important factor that prevents making wrong and hasty decisions; third, the obedience factor, which guarantees the right decision in the face of various challenges to persist through the process to the end so that believers avoid punishment. This study serves as an input and warning for everyone to have good character in accordance with Biblical values so as to become a trustworthy person.

Rotan dan Pembentukan Karakter: Sebuah Kajian Teologis Kata מוסר (mū·sār) dalam Amsal 23:13 Aska Aprilano Pattinaja; Farel Yosua Sualang
THRONOS: Jurnal Teologi Kristen Vol 5, No 1: Desember 2023
Publisher : Badan Musyawarah Perguruan Tinggi Keagamaan Kristen Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55884/thron.v5i1.81

Proverbs 23:13 is specific advice for parents on how to raise their children. Nowadays, educating children using rattan is considered old-fashioned and uncivilized. Scholars argue that the interpretation of Proverbs 23:13 about educating children through beating with rattan needs to be revised in their understanding. This polemic has resulted in multiple interpretations in the context of this verse, thus obscuring the true meaning or purpose of this text, especially in addition to the limited Indonesian vocabulary of the term מוסר (mū-sār). The interpretation of the text מוסר (mū-sār) is also in many discussions often translated partially in their respective contexts and applications so that it cannot provide a comprehensive explanation. By using qualitative research methods, hermeneutic exegesis to explain the meaning of the text מוסר (mū-sār) as a loving act of correction and discipline aimed at the formation of children's character. This article finds a continuous relationship between the stages of upbringing, correction, and discipline as a cycle that can be applied in child rearing, where upbringing provides information and knowledge, correction will evaluate the results of the application of upbringing in the child's growth and development, and discipline is a punishment given so that the child gets a deterrent effect and is aware of his mistakes, The results of this study can be an input for many Christian educators, counselors and parents on how to apply Alktabiah discipline to children. AbstrakAmsal 23:13 adalah bagian nasihat yang secara khusus dari orang tua dalam mendidik anaknya. Sekarang ini, mendidik anak dengan menggunakan rotan, dianggap sebagai cara kuno dan tidak beradab. Para ahli berpendapat bahwa penafsiran Amsal 23:13 tentang mendidik anak lewat memukul dengan rotan adalah keliru dalam penafsiran mereka. Polemik ini menghasilkan multitafsir dalam konteks ayat ini, sehingga mengaburkan makna atau tujuan sebenarnya dari kata ini, apalagi di tambah dengan penggunaan kosa kata bahasa Indonesia yang terbatas dalam membahasakan istilah מוסר (mū·sār). Penafsiran kata מוסר (mū·sār) juga dalam banyak pembahasan sering diterjemahkan secara parsial dalam konteks dan penerapan masing-masing sehingga tidak bisa memberikan penejelasan secara komprehensif. Dengan menggunakan metode penelitian kualitatif, hermeneutik eksegese untuk menjelaskan makna kata מוסר (mū·sār) sebagai tindakan didikan koreksi dan pendisiplinan yang penuh kasih dan bertujuan untuk pembentukan karakter anak. Artikel ini menemukan adanya hubungan berkesinambungan antara tahapan didikan, koreksi dan disiplin sebagai sebuah siklus yang dapat diterapkan dalam pola asuhan anak, di mana didikan memberikan informasi dan pengetahuan, koreksi akan mengevaluasi hasil penerapan didikan dalam tumbuh kembang anak, dan disiplin merupakan hukuman yang diberikan agar anak mendapat efek jera dan sadar akan kesalahannya, Hasil dari penelitian ini dapat menjadi masukan bagi banyak pendidik Kristen, konselor dan orang tua bagaimana seharusnya menerapkan disiplin Alktabiah kepada Anak.

Anting Emas di Jungur Babi: Analisa Penggunaan Kiasan terhadap Pola Perkataan Item-Evaluasi Menurut Amsal 11:22 Aska Aprilano Pattinaja; Hemy Bernard Warikry; Farel Yosua Sualang
LOGON ZOES: Jurnal Teologi, Sosial dan Budaya Vol 7, No 1 (2024): Pebruari 2024
Publisher : Sekolah Tinggi Teologi Erikson-Tritt Manokwari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53827/lz.v7i1.134

Proverbs 11:22 is a unique section of Solomon's Proverbs because it contains a metaphor comparing an immoral woman to a gold ring on a pig's jaw. The debate about this verse is the misinterpretation of this verse as anti-feminist or misogynistic, which implies a misunderstanding of the intended context. There is a gap in the previous research which only discusses the study of the meaning and its embelamatical implications, thus not answering the need for a comprehensive explanation of the figurative context and meaning of the verse. Therefore, to provide the correct interpretation and perspective, this research is conducted in discussing the figurative meaning and analyzing the item-evaluation speech pattern, so as to interpret the figurative meaning of "gold ring in a pig's jaw" as the main factor of character building, as well as correcting the wrong understanding of the misinterpretation of Proverbs 11:22, based on the hermeneutical method of wisdom literature, with an intrepetitive design approach. This study found three things, namely, first, the figurative element, as an insult to people who live immorally. Second, the element of position, where there is a change in the position of status and appreciation as a result of the decision to live without moral ethics because it rejects wisdom. Third, the element of evaluation, which occurs as a form of judgment due to the decision to live immorally and results in the acceptance of social sanctions. These three elements are interrelated and form a pattern of warning and evaluation of life. The results found are a warning for everyone to act carefully in moral ethics that come from wisdom. Amsal 11:22 merupakan bagian amsal Salomo yang unik karena mengandung kiasan yang menyamakan wanita yang tidak susila dengan cincin emas di jungur babi. Perdebatan yang muncul dalam ayat ini adalah kesalahan penafsiran ayat ini sebagai anti feminim atau misoginis, yang berimplikasi pada pemahaman keliru tentang konteks yang dimaksud. Terdapat kesenjangan penelitian sebelumnya yang hanya membahas kajian makna dan implikasi embelamatiknya sehingga tidak menjawab kebutuhan penjelasan konteks kiasan dan makna ayat secara komprehensif. Oleh sebab itu untuk memberikan interpretasi dan perspektif yang tepat, maka penelitian ini di lakukan dalam membahas makna kiasan dan analisa pola perkataan item-evaluasi, sehingga dapat mengartikan makna kiasan “cincin emas di jungur babi” sebagai faktor utama pembentukan karakter sekaligus meluruskan pemahaman yang keliru atas kesalahan penafsiran dari Amsal 11:22, berdasarkan metode hermeneutika sastra hikmat, dengan pendekatan intrepetative design. Penelitian ini menemukan tiga hal, yakni pertama, elemen perkataan kiasan, sebagai hinaan bagi orang yang hidup asusila. Kedua, elemen posisi, dimana terjadinya perubahan posisi status dan penghargaan sebagai akibat keputusan untuk hidup tanpa etika moral karena menolak kebijaksanaan (hikmat). Ketiga, elemen evaluasi, yang terjadi sebagai bentuk penilaian akibat keputusan hidup asusila, dan berakibat penerimaan sanksi sosial. Ketiga elemen ini saling berkaitan, yang membentuk pola peringatan dan evaluasi hidup. Hasil yang ditemukan menjadi peringatan bagi semua orang agar bertindak dengan hati-hati dalam etika moral yang bersumber dari kebijaksanaan (hikmat).

YUNUS DAN BELAS KASIHAN ALLAH: ANALISIS NARATIF YUNUS 4 Petra Harys Alfredo Tampilang; Anon Dwi Saputro; Farel Yosua Sualang
Phronesis: Jurnal Teologi dan Misi Vol. 7 No. 1 (2024): Phronesis: Jurnal Teologi dan Misi
Publisher : Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47457/phr.v7i1.461

This study aims to investigate and analyze aspects of mercy reflected in the narrative of Jonah 4, with a particular focus on the comparison between God's mercy and Jonah's mercy. Using a narrative literary approach, this study explores the deeper meanings in the text and details Jonah's response to God's mercy as presented in chapter 4. The research method involves literary analysis and identifying narrative elements that reflect the theme of mercy. The center of attention of this study lies at the beginning of the narrative in Jonah 4, where Jonah shows an upset reaction to God's decision to spare Nineveh. Understanding God's mercy and Jonah's response to it is the main focus of the analysis. The findings show a significant difference between God's mercy, which involves His universal love for all nations, and the lack of mercy shown by Jonah towards the Ninevites. The contribution of the findings lies in a deeper understanding of Jonah's character, the dynamics of the relationship between humanity and divinity, and the theological implications contained in the text of Jonah 4.

QUARTER LIFE CRISIS DARI SUDUT PANDANG TEOLOGI BIBLIKA MATIUS 6:25-34 Sakai, Eklis; Sugiarto, Jimmy; Yosua Sualang, Farel
Misioner Vol 3 No 2 (2023)
Publisher : SEKOLAH TINGGI TEOLOGI KIBAID MAKALE

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51770/jm.v3i2.148

At the age of 18-29, humans will face a quarter-life crisis, which is a phase of crisis during the transition to early adulthood. During this period, individuals may experience a loss of confidence in their future life. The quarter-life crisis requires serious attention from pastoral caregivers. This research aims to discover the principles of Biblical Theology in Matthew 6:25-34 to overcome the quarter-life crisis. Using the Pastoral Thematic method, this article finds that there are principles that can be applied in dealing with the quarter-life crisis. There are four reasons underlying these findings: Firstly, God as the center of devotion, creator, sustainer, and provider. Secondly, Anthropology that states the value of human life before God and humans' dependence on God's provision. Thirdly, Faith formed from understanding how much God loves humans and how humans live under God's provision. Fourthly, the Kingdom of God, which sets the standard for the lives of believers, where God is the King who will fulfill all the needs of His subjects. These principles address the tensions faced by early adults when confronting the quarter-life crisis.

Co-Authors Afryliyanus Dejunior Budiman Alnodus Jamsenjos Indirwan Ziliwu Andreas Kongres Pardingotan Simbolon Andrian, Denis Andris Kiamani andris kiamani Anon Dwi Saputro Arlando Ridel Sumual Ashar Mapule Aska Aprilano Pattinaja Bae, Sung Hyun Butin, Mariam Van David Pattinama Eden Edelyn Easter Eden Edelyn Easter Endah Totok Budiyono Eunike, Meichella Yosepha Hemy Bernard Warikry Jani Jani Jayawarsa, A.A. Ketut Jimmy Sugiarto Josua, Rezky Alfero Kiamani, Andris Lazarus, Patrick Byornjovi MAGPIKA HANDAYANI Manurung, Well Therfine Renward Manusiwa, Junette Hendrika Martha Paulus Kunto Baskoro Petra Harys Alfredo Tampilang Philipus Pada Sulistya Rezky Alfero Josua Riski Riski Sakai, Eklis Samgar Setia Budhi Silalahi, Binsar Pandapotan Sulistya, Philipus Pada Sulistyowati Sulistyowati Sumarmi, Ni Putu Triyono Surahmiyoto Winardi Tarigan Zefanya Puryana

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