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<![CDATA[A, KEBERPIHAKAN GEREJA TERHADAP PARA PENYANDANG DISABILITAS DI WILAYAH TERITORI II KLASIS KUPANG TENGAH GEREJA MASEHI INJILI DI TIMOR ]]>
<![CDATA[Daud Saleh Luji]]>;
<![CDATA[Hemi D. Bara Pa]]>;
<![CDATA[Kristian E.Y.M. Afi]]>
<![CDATA[ Ra'ah: Journal of Pastoral Counseling Vol. 1 No. 1 (2021): June ]]>
Publisher : <![CDATA[Institut Agama Kristen Negeri Kupang ]]>
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<![CDATA[The purpose of this article is to find out how the Evangelical Christian Church in Timor, especially the Congregations in Territory 2 Klasis Kupang Tengah, takes sides with persons with disabilities. The method used in this research is a qualitative method by interviewing six people with disabilities and triangulation of sources to a number of pastors who have members of the congregation with disabilities. From the results of the research, it was found that the church has not taken sides with members of the congregation with special needs or disabilities because spiritual services in terms of visiting and praying for people with disabilities have not been carried out properly, the Church has never provided special assistance for people with disabilities. Skills training or working capital assistance has not been carried out, there is no access to worship, namely providing access to the church building for wheelchair users. Persons with disabilities have not been involved in court service programs and RAPBJ and persons with disabilities have not been given space to be involved in categorical and functional services.]]>
<![CDATA[Pendampingan Penulisan Artikel Penelitian Tindakan Kelas di Sabu Raijua ]]>
<![CDATA[Daud Saleh Luji]]>;
<![CDATA[Ezra Tari]]>;
<![CDATA[Adrian Wirya Syahputra]]>;
<![CDATA[Jefrianus Taneo]]>
<![CDATA[ Dinamisia : Jurnal Pengabdian Kepada Masyarakat Vol. 6 No. 5 (2022): Dinamisia: Jurnal Pengabdian Kepada Masyarakat ]]>
Publisher : <![CDATA[Universitas Lancang Kuning ]]>
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DOI: 10.31849/dinamisia.v6i5.10403
<![CDATA[The significance of classroom action research in improving the learning process and quality in the classroom and classroom action research for teacher career advancement in terms of rankings and suggested career paths. The aim is to help teachers understand the importance of writing. The method used is, first, the basic concept of classroom action research. Second, practice writing action research in the classroom. And a summary of the results. From the training results, it is known that after following the material, understanding and mastery of CAR increased compared to before. Teachers can understand the duties and responsibilities in writing activities in class. So the teacher can understand the importance of references in writing articles.]]>
<![CDATA[Implementasi Kebijakan Gereja Masehi Injili di Timor (GMIT) Tentang Jabatan Pengajar Periodik dalam Jemaat ]]>
<![CDATA[Daud Saleh Luji]]>
<![CDATA[ Jurnal Shanan Vol. 6 No. 2 (2022): Oktober ]]>
Publisher : <![CDATA[UKI Press ]]>
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DOI: 10.33541/shanan.v6i2.4117
<![CDATA[In 2010 GMIT established a GMIT Constitution which regulates the teaching position as a periodic office chosen by the congregation (article 30:2-3). From the basic GMIT system, it encountered various problems in its implementation. To find out the problems in the background above, the focus of this research is how to implement the GMIT Basic Rules regarding teaching positions (presbyters) in GMIT congregations. This study uses a qualitative approach with 64 informants spread over 7 kalsis of GMIT area with observation, interview and documentation study techniques. The results obtained from this study are that the policy regarding teaching positions in the congregation as stated in the 2010 Church Order has not been implemented properly because: most of the congregations at GMIT do not yet have teachers; there are also congregations that have not implemented this policy because they want a professional teacher, appointed and financed by the congregation as a church employee with a church council decree; there is a small number of congregations at GMIT that already have teachers but most of them are lay people who give themselves to serve; because the 2010 Church Order provides space for the church to choose a teacher who may not have a PAK or Theological Education background, those who are elected should be trained by the church regularly for several months. However, the reality in the field is that the training before ordination only lasted 3 days and even then, more and more joined the provision of elders and deacons.]]>
<![CDATA[PERUBAHAN KEBIJAKAN JABATAN PENGAJAR DI GMIT: DARI JABATAN PENUH WAKTU, KE JABATAN PERIODIK ]]>
<![CDATA[Daud Saleh Luji]]>;
<![CDATA[Sem Saetban]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 5 No. 2 (2022): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v5i2.270
<![CDATA[The Evangelical Christian Church in Timor (GMIT) has had a policy regarding full-time teaching positions since 1999. However, in 2010 a new policy was born on teaching positions that are periodically elected. The purpose of this research is to find out 1). The rationale behind the GMIT Synod's decision on the periodically elected church teaching position. 2). The relevance of teaching positions at GMIT and Calvin's views on teaching positions and teaching ministry. With a qualitative approach, the research results found regarding the rationale for the birth of the new policy are as follows: 1). Teaching positions are not only for those who have a PAK or Theology background because service positions in GMIT refer to the ecclesiology principle of institutional principles, namely the principle of priesthood and believers and ecclesia reformata semper reformanda 2). GMIT is faced with minimal financing capacity, so the absorption capacity of the little church is limited. 3). Many teaching staff with a Christian religious education background prefer to be teachers in schools (PNS), so they have not given themselves entirely to become teachers in churches, 4). The GMIT congregations are generally not financially able to finance a pastor and a teacher. According to the author, GMIT's policy regarding recruiting teaching staff who serve as teachers periodically is irrelevant to Calvin's view.]]>
<![CDATA[Persepsi Majelis Jemaat Tentang Ritus Kaus Nono Saeba Nono Di GMIT Jemaat Bethania Oetaman Klasis Amanuban Selatan ]]>
<![CDATA[Mety Selfina Nome]]>;
<![CDATA[Jonathan Leobisa]]>;
<![CDATA[Daud Saleh luji]]>;
<![CDATA[Simon Kasse]]>
<![CDATA[ Jurnal Teologi dan Pelayanan Kerusso Vol 7 No 2: Jurnal Teologi & Pelayanan KERUSSO - September 2022 ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Indonesia Surabaya ]]>
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DOI: 10.33856/kerusso.v7i2.243
<![CDATA[The study was entitled “ The council’s perception of kausnono saebanono Gmit at the bethania oetaman klasis amanuban selatan. the searcah problem is how the perception of the congregation of the rite of kausnono saebanono and how the impact on what church does not do it. the study aims to know and analyse the perceptions of the congregation and the effect on those who have not performed this ritual. this research is a type of qualitative research that produces descriptive data that is a picture of how the perpection of the congregation and impact for their lives. studies have shown that marriages are Timorese, and this kausnono sock rite is one of the most important things to do. and this ritual is performed by Timorese women who have completed religious and tribal marriages. this rite will be performed in women’s homes. the existence of a clan with varios live elves is believed by the tomorese to br an ancestral heritage. kausnono shirt present as givers to Timorese women to unite with klen’s husband both physically and spiritually. Abstrak Indonesia Penelitian ini berjudul persepsi majelis jemaat tentang ritus kaus nono saeba nono di gmit jemaat bethania oetaman klasis amanuban selatan Masalah Penelitian adalah Bagaimana persepsi Jemaat Terhadap Ritual Kaus Nono-Saeba Nono, dan Bagaiamana Dampak bagi masyarakat apabila tidak melakukan ritus ini?. Penelitian ini bertujuan untuk mengetahui dan menganalisis persepsi Majelis Jemaat dan dampak bagi mereka yang tidak melakukan ritus ini. Penelitian ini adalah jenis penelitian kualitatif yang menghasilkan data deskriptif yakni gambaran tentang bagaimana persepsi majelis jemaat dan dampak bagi kehidupan mereka. Dari hasil penelitian menunjukan bahwa di dalam perkawinan Atoni Meto, Ritus Kaus Nono dan Saeba Nono ini merupakan suatu hal yang wajib dilakukan. Dan Ritus Kaus Nono dan Saeba Nono ini hanya dilakukan oleh kaum perempuan yang di lakukan setelah menyelesaikan resepsi perkawinan, itupun dilakukan Ritus Kaus Nono dan Saeba Nono di rumah orang tua dari perempuan. Keberadaan suatu nama marga dengan berbagai peri kehidupan yang ada didalamnnya diyakini oleh orang meto, dibawa oleh para leluhur terdahulu. Kaus nono hadir sebagai pemberi identitas bagi perempuan meto untuk dapat menyatu dengan klen suami baik secara jasmani maupun spiritual.]]>
<![CDATA[MAKNA DAN NILAI PEDAGOGIS-TEOLOGIS DARI LAGU “DOA AKHIR TAHUN” KARYA DAUD SALEH LUJI ]]>
<![CDATA[Daud Saleh Luji]]>
<![CDATA[ Tambur : Journal of Music Creation, Study and Performance Vol. 2 No. 2 (2022): December ]]>
Publisher : <![CDATA[Institut Agama Kristen Negeri Kupang ]]>
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DOI: 10.52960/jt.v2i2.171
<![CDATA[The purpose of this research is to find out the pedagogical-theological value of the song "End of Year Prayer" by Daud Saleh Luji which was composed and published in 2005. The research method used in this research is to use an analytical technique that is descriptive qualitative with a literature review approach. namely searching, analyzing, describing the pedagogical-theological value of the song and discussing it with a number of references. The results of the study show that the song "End of year prayer" has the following pedagogical-theological values ??1) Recognizing God as the possessor of power, 2) Always admit mistakes and apologize, 3) Ask God for forgiveness, 4) Entering the new year with new life , 5) Always believe that God is able to take care of every season of life]]>
<![CDATA[TUGAS DAN FUNGSI JABATAN PENGAJAR JEMAAT DALAM GEREJA MASEHI INJILI DITIMOR (GMIT) ]]>
<![CDATA[Daud Saleh Luji]]>
<![CDATA[ Ra'ah: Journal of Pastoral Counseling Vol. 2 No. 2 (2022): December ]]>
Publisher : <![CDATA[Institut Agama Kristen Negeri Kupang ]]>
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DOI: 10.52960/r.v2i2.166
<![CDATA[The purpose of this article is to find out what the duties and functions of a teaching position are in the Evangelical Christian Church in Timor (GMIT). To get answers from the above objectives, the method used is a qualitative method with a literature study approach. The result is that there are 4 duties and functions of the teaching position as stipulated in the 2010 GMIT Church Administration which are explained in more detail in the Decree of the GMIT Synod No 5/TAP/SIN-GMIT/XXXII/2011 concerning Basic Regulations Concerning the Position and Employees of the Evangelical Christian Church in Timor . Article 36 of the principal regulations above states that there are 4 duties and functions of teaching positions, namely: 1). Carry out teaching activities in the congregation; 2) Organizing the teaching ministry in the congregation; 3). Carry out Christian religious education for sidi members and functional categorical groups; 4). Together with the pastor prepare teaching materials for church members, especially for Children and Youth Ministry (PAR) and catechetical. To clarify these tasks and functions, the authors discuss them with various opinions from a number of literature so as to provide a clearer understanding of the duties and functions of teaching positions in GMIT.]]>
<![CDATA[Suis, Na’sore, Nanuin: Kajian Antropologis-Teologis terhadap Siklus Kematian dalam Kebudayaan Amarasi ]]>
<![CDATA[Fransina Lasi]]>;
<![CDATA[Daud Saleh Luji]]>;
<![CDATA[Lanny Koroh]]>
<![CDATA[ Jurnal Teologi Kontekstual Indonesia Vol 3, No 2 (2022): Desember ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Simpson Ungaran ]]>
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DOI: 10.46445/jtki.v3i2.566
<![CDATA[The purpose of this research is to conduct a theological study of the culture of the Amarasi people in carrying out the death cycle rituals of suis, na'sore, nanuin in Soba Village. The research method used is qualitative-descriptive, using interview data collection techniques and documentation studies. The results of his research are anthropologically the ritual practices in the death cycle of suis, na'sore, nanuin aim to get rid of people who have died and provide safety protection for widows/widowers. However, theologically it turns out that there are practices that are irrelevant to the Christian faith because they deviate from Bible teachings, for example talking to people who have died and assuming that to get health and safety there are a number of taboos that must be done and this is the same as serving other gods in their case. are christians.]]>
<![CDATA[Makna Dan Nilai Pedagogis-Teologis Dalam Tradisi Waura Watu Pada Masyarakat Anakalang, Sumba Tengah ]]>
<![CDATA[Daud Saleh Luji]]>;
<![CDATA[Yohanis Sebu Kuala]]>;
<![CDATA[Simon Kasse]]>;
<![CDATA[Lanny Koroh]]>
<![CDATA[ SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual Vol. 15 No. 1 (2023): Pemikiran dan Pandangan Teologi Kontekstual ]]>
Publisher : <![CDATA[Sekolah Tinggi Theologia Ebenhaezer Tanjung Enim ]]>
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DOI: 10.47154/sjtpk.v15i1.175
<![CDATA[The title raised in this study is Pedagogical-Theological Meaning in the Waura Watu Tradition in the Anakalang Community, Central Sumba. The purpose of this study was to describe and analyze the dynamics of the perceptions of the Anakalang people and the pedagogical-theological meaning of the waura watu (stone pulling) grave tradition in the Anakalang community, Central Sumba. This type of research is qualitative research with in-depth interview techniques conducted on key informants, namely traditional leaders, traditional practitioners, religious leaders, and the organizers of the stone pulling ritual. The results of the study show that the tradition of pulling gravestones has an important meaning in the traditions of the Sumba people, especially to honor or respect their ancestors. Since hundreds of years ago until now. The grave stones in Anakalang have a function that cannot be replaced until now, even though graves are known to be made of cement. The erection of grave stones and the tradition of stone pulling are integrated into the daily life of the Anakalang people against a background of religious conceptions which are seen as the legacy of their ancestors which must be upheld, because they have pedagogical values, namely mutual cooperation, unity in society, kinship, culture and deep theological values. That is why the variety of stone-pulling culture in Sumba has penetrated the theoretical time period and has continued until now as a tradition.]]>
<![CDATA[Eksistensi dan Pewarisan Budaya Tuku dalam Masyarakat Pulau Ndao (Orang Ndao) Kabupaten Rote Ndao Ntt ]]>
<![CDATA[Luji, Daud Saleh]]>
<![CDATA[ Paradigma: Jurnal Kajian Budaya Vol. 10, No. 3 ]]>
Publisher : <![CDATA[UI Scholars Hub ]]>
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<![CDATA[On Ndao Island, Ndao Nuse Subdistrict, Rote Ndao Regency, the people have two prominent skills and have become the livelihoods of the people on the island, namely weaving skills (manènnu) and craftsmen or silversmiths (tuku). The two skills of the above Ndao island community are passed on by parents with informal and non-formal education patterns, but the two cultures experience different developments. Manènnu culture is still developing today among women while tuku culture is almost extinct. To find out the existence and cause of near extinction of Tuku’s skills, this research was carried out with the formulation of the problem as follows: 1) how the existence of silver or tuku craftsmen on Ndao Island; 2) what is the cause of the almost endangered skill of silversmiths or tuku in Ndao Island; 3) how are the efforts of the people of Ndao Island to pass down the culture of silversmiths or tuku to young generation. This study aims: 1) to find out the existence of silver or tuku craftsmen on Ndao Island; 2) to find out the cause of the almost endangered skill of silversmiths or tuku in Ndao Island; 3) to know the efforts of the people of Ndao Island to pass down the culture of silversmiths or tuku to their young generation. The method used in this study is a qualitative research method with interview and observation techniques for data collection. From the results of data analysis it can be concluded the following matters: First, there is an effort of cultural inheritance in society but does not use the right pattern. Second, the lack of interest in the younger generation to learn tuku. Third, the existence of cultural assimilation is the inclusion of a new method of fishing that is using a large trawl boat with a large trawl type so that many young people from Ndao Island who do not want to learn tuku skills and prefer to be subordinates to lampara boats whose income is actually far below the skills of tuku. Besides that, there are many people who pursue seaweed cultivation, the Fourth. The more difficult the silver raw materials in the community. The fifth pattern of cultural inheritance is not done well and well organized.]]>
