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<![CDATA[Peran Pendidikan Agama Kristen Bagi Keluarga Dalam Masa Covid 19 ]]>
<![CDATA[Roce Marsaulina]]>
<![CDATA[ Jurnal Teologi Injili Vol. 2 No. 1 (2022): Juni ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi ATI Anjungan Pontianak ]]>
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DOI: 10.55626/jti.v2i1.8
<![CDATA[Covid-19 adalah penyakit pernapasan paling mematikan dan sangat menular. Peningkatannya mengglobal sehingga berdampak pada pengaruh psikologis, ekonomi, sosial, pendidikan, bahkan religiusitas manusia di dunia. Terkait pendidikan, ada ragam tantangan yang muncul di sana, salah satunya adalah tanggung jawab orang tua menghadapi pola Pendidikan di rumah yang menjadi tuntutan di masa pandemi covid-19. Terkait itu, tulisan ini merupakan suatu jawaban bahwa sebenarnya peran keluarga sangat penting di masa pandemi Covid-19. Secara Alkitabiah, dalam Perjanjian Lama, pentingnya peran keluarga dalam pendidikan tampak dalam Ulangan 6 sebagai sesuatu yang penting dan harus diaktualisasikan turun temurun. Demikian juga halnya dalam Perjanjian Baru, misalnya Timotius yang bertumbuh dalam pendidikan keluarga (2 Tim. 1:5; 3:15). Kesadaran inilah yang harus tetap dilestarikan pada masa pandemi Covid-19. Peran fungsional kepala keluarga di masa pandemi Covid-19 sangat diperlukan sebagai teladan dalam pendidikan, khususnya Pendidikan Kristen. Untuk tujuan penelitian tersebut, maka penelitian ini dilakukan dengan menggunakan pendekatan metode kualitatif deskriptif melalui proses pengumpulan literatur.]]>
<![CDATA[PANCASILA DITEKAN, GEREJA TERTEKAN ]]>
<![CDATA[Marthin Steven Lumingkewas]]>;
<![CDATA[Youke L. Singal]]>;
<![CDATA[Roce Marsaulina]]>;
<![CDATA[Stenly R. Paparang]]>
<![CDATA[ Didache: Jurnal Teologi dan Pendidikan Kristen Vol. 2 No. 1 (2020): Didache: Jurnal Teologi dan Pendidikan Kristen (Vol.1, No.2, December 2020) ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Moriah ]]>
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DOI: 10.55076/didache.v2i1.35
<![CDATA[Dari waktu ke waktu Pancasila selalu menjadi topik utama dalam isu nasional di Indonesia. Semenjak dirumuskan dan dipergunakan sebagai ideologi negara yang merangkul dan mengayomi seluruh kepentingan dan golongan di Indonesia oleh bung Karno, Pancasila ternyata tidak pernah bebas dari kepentingan. Bung Karno dan Soeharto menggunakan Pancasila sebagai alat pukul bagi kelompok kanan dan kiri Indonesia. Pada akhirnya kelompok tertentu memberikan antipasti terhadap Pancasila dan ingin menggantikan ideologi yang merupakan hasil kompromi anak bangsa digantikan dengan ideologi syariah yang hanya mewakili golongan tertentu saja. Walaupun telah final kesepakatan piagam Jakarta tidak menjadi bagian dari lima dasar Pancasila, namun upaya-upaya mendongkel Pancasila sebagai ideologi negara terus bergulir sampai saat ini. Tekanan terhadap Pancasila; khususnya rongrongan terhadap sila pertama, ternyata berimbas terhadap gereja yang harus mengalami intimidasi, ancaman dan kekerasan sebagai hasil akhir dari intoleransi kebebasan beragama. Tujuan dari penelitian ini untuk memberikan gambaran melalui kajian sosial bagaimana tekanan terhadap Pancasila berimbas pada eksistensi dan operasional gereja di Indonesia. Diharapkan dengan mempergunakan metodologi atau kajian sosial ini diperoleh hasil atau deskripsi memadai bagaimana gereja melakukan langkah-langkah politis, etis dan konkrit dalam menyikapi keadaan ini. From time to time Pancasila has always been the main topic in national issues in Indonesia. Since it was formulated and used as a state ideology that embraces and protects all interests and groups in Indonesia by Bung Karno, Pancasila has never been free from interests. Bung Karno and Suharto used Pancasila as a tool to deomolished Indonesian extrems religious and marxism groups. In the end, those groups gave antipasti against Pancasila and wanted to replace the ideology which was the result of the compromise of the nation's children to be replaced with sharia ideology which only represented certain groups. Even though the Jakarta charter agreement has been finalized, it does not become part of the five principles of Pancasila, but efforts to overthrow Pancasila as the state ideology continue to this day. Pressure on Pancasila; especially the undermining of the first precepts, it turns out to have an impact on the church which has to experience intimidation, threats and violence as the end result of intolerance of religious freedom. The purpose of this study is to provide an overview through social studies how the pressure on Pancasila affects the existence and operations of the church in Indonesia. It is hoped that by using this methodology or social study, adequate results or descriptions of how the church takes political, ethical and concrete steps in addressing this situation are expected.]]>
<![CDATA[Aplikasi Teori Belajar Humanis Dalam Pendidikan Agama Kristen ]]>
<![CDATA[Jemima Maria Shalom]]>;
<![CDATA[Roce Marsaulina]]>
<![CDATA[ JURNAL LUXNOS Vol. 7 No. 2 (2021): LUXNOS: JURNAL SEKOLAH TINGGI TEOLOGI PELITA DUNIA EDISI DESEMBER 2021 ]]>
Publisher : <![CDATA[STT Pelita Dunia ]]>
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DOI: 10.47304/jl.v7i2.150
<![CDATA[Abstract: Humanistic Education Theory is humanizing humans. In its development, the model of Christian religious education must be humanistic that can be applied to all groups or individuals in accordance with heterogeneous social conditions, which are not only focused on formal religious education. How is the diversity and pattern of religious education carried out in accordance with the socio-psychology of students so that it is effective and on target. The method used in this writing is a qualitative method with literary studies. The application of humanistic theory refers more to the spirit or spirit during the learning process which colors the method applied. The teacher's role in humanistic learning is to become a facilitator for students. In this case, the teacher's role is very dominant in influencing all sides of students' lives because the teacher is considered a role model, role model and barometer in deciding and instilling all forms of positive attitudes to shape the character of their students. In this case we are taught to support each other to make our neighbors perfect like Christ. One of the principles of humanistic learning theory is that humans have the ability to learn naturally. That is, a person naturally has curiosity and a deep desire to explore the world. Abstrak: Teori pendidikan humanistik bertujuan untuk memanusiakan manusia. Pendidikan agama Kristen harus humanistik dalam proses perkembangannya, sehingga dapat diterapkan pada semua kelompok atau individu dalam berbagai kondisi sosial, dan tidak terbatas pada pendidikan agama formal. Bagaimana melaksanakan keragaman dan modus pendidikan agama menurut psikologi sosial peserta didik agar efektif dan tepat sasaran. Metode yang digunakan dalam penulisan ini adalah dengan kualitatif kajian ilmiah literatur. Pengoperasian proposisi humanistik mengacu pada semangat atau spirit dalam proses literasi yang mewarnai gaya-gaya yang diterapkan. Bagian dari preceptor dalam literasi humanistik adalah sebagai fasilitator bagi peserta didik. Dalam hal ini peran guru sangat dominan pengaruhnya di semua sisi kehidupan siswa karena guru dianggap sebagai bagian model, bagian model dan tanda dalam menentukan dan membiakkan segala bentuk sikap positif untuk membentuk karakter peserta didik. Dalam hal ini kita diajari untuk saling mendukung untuk menyempurnakan satu sama lain sebagai Kristus. Salah satu prinsip proposisi literasi humanistik adalah bahwa manusia memiliki kemampuan untuk belajar secara alami. Artinya, seseorang secara alami memiliki rasa ingin tahu yang mendalam dan keinginan untuk menjelajahi dunianya. ]]>
<![CDATA[PERANAN PENDIDIKAN AGAMA KRISTEN DALAM MENGEDUKASI PESERTA DIDIK TENTANG BAHAYA PENYALAHGUNAAN NARKOBA ]]>
<![CDATA[Roce Marsaulina]]>;
<![CDATA[Dan Kia]]>;
<![CDATA[Abraham Tefbanna]]>
<![CDATA[ JURNAL Comunità Servizio : Jurnal Terkait Kegiatan Pengabdian kepada Masyarakat, terkhusus bidang Teknologi, Kewirausahaan dan Sosial Kemasyarakatan Vol. 4 No. 1 (2022): APRIL ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LPPM), Univesitas Kristen Indonesia ]]>
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DOI: 10.33541/cs.v4i1.3828
<![CDATA[We, the team that initiated this PKM activity, collaborated with BNN through GERAM as a driving force in the prevention and eradication of drug abuse in Indonesia. The purpose of this PKM is to educate students at SMPS Mitra in Kampung Cina – Tajurhalang – Bogor so that they know about the dangers of drug abuse, recognize the types of drugs, the symptoms of victims of drug abuse so that they do not get involved, but participate in its prevention. In realizing the activities of educating the public (students) about the dangers of drug abuse this time, it was held in the form of seminars for students. Drug abuse is an act that destroys the body which is the temple of God, because God's word explicitly says that our bodies are God's temples where God's Spirit dwells. This is where the role of PAK in the family, church, school and community is very much needed. So that students, parents and educators understand that it is better to prevent or not touch drugs at all than to treat them, which is the hope of the activities carried out.]]>
<![CDATA[BIMBINGAN ROHANI KRISTEN SEBAGAI SALAH SATU STRATEGI MELAYANI BAGI WARGA BINAAN KRISTIANI DI LEMBAGA PEMASYARAKATAN KELAS IIA PEMUDA TANGERANG PADA BULAN AGUSTUS 2020 ]]>
<![CDATA[Dyulius Thomas Bilo]]>;
<![CDATA[Matheus Mangentang]]>;
<![CDATA[Lisna Novalia]]>;
<![CDATA[Nehemia Nome]]>;
<![CDATA[Roce Marsaulina]]>
<![CDATA[ Jurnal PKM Setiadharma Vol. 1 No. 3 (2020): Jurnal PkM Setiadharma ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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<![CDATA[Every Indonesian citizen is expected to be a good citizen, obedient and not violating laws, religious norms, cultural norms and community norms. However, in reality, not all Indonesian citizens comply with these norms. Many violated and were legally convicted and served time in detention in correctional institutions (Lapas) or prisons and detention centers (Rutan) in Indonesia. Every member of the assisted community in prisons and detention centers from various ethnicities, religions and races must get receive spiritual guidance according to their religion. The same applies to the Class IIA Pemuda Tangerang Prison which is located at LPK No.1 Pemuda Tangerang street, especially for the rehabilitation assisted residents because of drug cases who are Christian and Catholic. In certain activities, Christians and Catholics are sometimes combined and sometimes separated, depending on the interests of the activities and settings of the prison officials. Christian Religious Spiritual Guidance Service which is implemented in August 2020 thanks to the collaboration between prison leaders and the central leadership of the Rise and Shine Ministry Foundation, which mandated the Banten Province branch of the Foundation board to carry out these activities. During August the activities were carried out for four times by different teams. Thus the spiritual guidance of Christianity is one of the strategies to serve Christian assisted members intended to equip the assisted residents to realized, repent and change their character according to God's Word and do not repeat acts that violate the law and are ready to return to the family and society after serving their respective sentences.]]>
<![CDATA[KEGIATAN PEMBINAAN KEROHANIAN KRISTEN DI LAPAS ANAK DAN WANITA KELAS II TANGERANG ]]>
<![CDATA[Roce Marsaulina]]>;
<![CDATA[Rajiman Andrianus Sirait]]>
<![CDATA[ Jurnal PKM Setiadharma Vol. 2 No. 2 (2021): Jurnal PkM Setiadharma ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/jps.v2i2.155
<![CDATA[Correctional Institution is a place to carry out the construction of inmates. For those who go to prison can cause stress to their lives. The implementation of construction is one of its functions so that the target citizens can live their lives as creatures of God and good members of society. The implementation of coaching activities specifically in the spiritual field can increase one's spiritual values, even can awaken their spirit as well. The implementation method conducted in management of the jailbird using the method of lectures or preaching online through the Zoom application and also come directly to them as a form of concern and also as a solution to break the chain of pandemic Covid 19.]]>
<![CDATA[Radicalism in Political Perspective and Peace Education ]]>
<![CDATA[Roce Marsaulina]]>
<![CDATA[ International Journal of Science and Society Vol 3 No 2 (2021): International Journal of Science and Society (IJSOC) ]]>
Publisher : <![CDATA[GoAcademica Research & Publishing ]]>
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DOI: 10.54783/ijsoc.v3i2.338
<![CDATA[The international community is facing the same global situation and conditions for crimes against humanity that have occurred in decades, namely the radicalism movement and international terrorism. Indonesia, as the largest country in Southeast Asia, has experienced toughening of the radicalism movement based on religion as its basic reference. Moreover, the international terrorism movement Al Qaeda and the ISIS Group (Islamic State in Iraq and Syria) have become the mecca for the radicalism movement in Indonesia. How can Indonesia face the radicalism movement, what should Indonesia do and what is the solution so that Indonesia can be minimized from the crimes of radicalism and the global terrorism movement? This is what is discussed in this article. In Indonesia, the radicalism movement not only begins from thoughts based on religious teachings but also the political, ideological and enthusiastic elements of certain groups with different views and directions. In this article, the discussion begins with how religion responds to views about radicalism and radicalism movements, especially those that occur in Indonesia, a pluralistic country with various ethnic groups, various languages, cultural and religious traditions. Indonesia is a country with Pancasila as its state ideology. Apart from Religious Education which teaches how to live amongst fellow Indonesian citizens, to respect each other and respect differences, Indonesia also has the Bhineka Tunggal Ika (Unity in Diversity) as its national motto which reinforces the Pancasila philosophy, with life’s view and freedom to embrace the religion one believes in.]]>
<![CDATA[MEMBANGUN BENTENG ANTI-RADIKALISME ]]>
<![CDATA[Roce Marsaulina]]>
<![CDATA[ Jurnal Arrabona Vol. 1 No. 2 (2019): Februari ]]>
Publisher : <![CDATA[Departemen Literatur dan Media, Sekolah Tinggi Teologi Arrabona Bogor ]]>
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DOI: 10.57058/juar.v1i2.55
<![CDATA[Situasi keagamaan di Indonesia belakangan ini mempertontonkan intoleransi. Ketika agama yang sakral dicampur adukan dengan politik yang profan akan memunculkan sisi pseudomis yang diejawantahkan dalam tindakan umat yang menyebut dirinya beragama. Kesakralan dan nilai-nilai regulitas agama menjadi ternoda dan mekanisme demokrasi politik menjadi tak sehat. Fenomena meluasnya semangat intoleransi yang terjadi di sejumlah wilayah di Indonesia yang digaungkan oleh sekelompok ormas intoleran berhilir pada pertanyaan masihkan ideologi Pancasila dan gerakan antiradikalisme menjadi solusi.]]>
<![CDATA[Quality Schools From an Educational Policy Point of View Independent Learning in Indonesia ]]>
<![CDATA[Roce Marsaulina]]>;
<![CDATA[Dan Kia]]>;
<![CDATA[Sri Rezeki]]>
<![CDATA[ JURNAL KADESI Vol. 4 No. 2 (2023): Volume 4. No. 2. 2023 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Kadesi Bogor ]]>
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DOI: 10.54765/ejurnalkadesi.v4i2.33
<![CDATA[The current independent curriculum hopes to present a form of education that can compete globally. The curriculum framework is flexible and prioritizes character development as the main subject. The problem is how to form the behavior habits of each student so that they have a moral character and are not easily swayed by the challenges of the times. The author uses a qualitative descriptive method. Procedurally, the adaptation of the independent curriculum begins with a study of the concept of independent learning activities on independent campuses that involve planning, learning processes, assessments, and learning evaluations. Then look at the suitability of the existing study program curriculum based on KKN. In implementing an independent curriculum, each campus must be able to facilitate student rights. This is the vision of the Ministry of Education and Culture to realize an advanced Indonesia that is sovereign, independent, and has personality through the creation of Pancasila Students who think critically, creatively, independently, and have faith in God Almighty, with noble character, cooperation, and global diversity, can be achieved through Freedom of Learning policy. The integrity of students is also formed to be responsible for their academic status so that they can innovate and compete globally and benefit the social environment.]]>
<![CDATA[Penerapan Pelayanan Kasih Di GBI Pelita Imanuel (Suatu Perspektif Teologi Praktika): (Suatu Perspektif Teologi Praktika) ]]>
<![CDATA[Oktavianus Rangga]]>;
<![CDATA[Roce Marsaulina]]>;
<![CDATA[Ayu Sutrisna]]>
<![CDATA[ JURNAL KADESI Vol. 4 No. 2 (2023): Volume 4. No. 2. 2023 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Kadesi Bogor ]]>
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DOI: 10.54765/ejurnalkadesi.v4i2.34
<![CDATA[Gereja dipanggil untuk melayani Tuhan Juruselamat-Nya dan memberitakan Injil tentang kedatangan Yesus Kristus sebagai Juruselamat. Dan hal ini gereja juga hadir menjalankan misinya untuk menerapkan kasih Kristus di tengah-tengah kesulitan. Gereja dalam dirinya menyadari akan adanya panggilannya di tengah-tengah dunia sepanjang zaman untuk mewujud kasih Allah melalui tindakan nyata. Penulis menggunakan metode kualitatif yang sacara langsung di lapangan (Penelitian lapangan) dan penulis menggunakan teknik pengumulan data melalui studi literatur baik dari buku, maupun jurnal. Pelayanan kasih merupakan sebuah sarana atau cara dari gembala kepada jemaat untuk dapat memberikan bimbingan. Pelayan kasih bukan sekedar kata, ataupun berbagi karena memiliki kelebihan secara ekonomi. Gereja bagian dalam pelaksanaan tugas tidak boleh berhenti hanya kepada mereka yang percaya (Galatia 6:10) tetapi juga di luar orang percaya (Roma 5:6-8). Jadi panggilan gereja adalah garam dan terang ditengah-tengah masyarakat (Matius 5:16). Hal inilah gereja terus mendampingi jemaatnya untuk menuntun disetiap kehidupan mereka menuju jalan kebenaran dan keselamatan. Gereja perlu melihat kebutuhan umat dari dua sudut pandang, yaitu kebutuhan spiritual dan kebutuhan material. Iman yang harus tercermin dalam tindakan praktis, seperti menjangkau mereka yang membutuhkan pertolongan.]]>
