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Published by Sekolah Tinggi Teologi Pelita Bangsa Jakarta
ISSN : 2615739X     EISSN : 26143135     DOI : -
Core Subject : Humanities, Education, Art, Social,
Arts Humanities Education Social Sciences Other
KURIOS (Jurnal Teologi dan Pendidikan Agama Kristen) merupakan wadah publikasi hasil penelitian teologi dan Pendidikan Agama Kristen dengan nomor ISSN: 2614-3135 (online), ISSN: 2406-8306 (print), yang diterbitkan oleh Sekolah Tinggi Teologi Pelita Bangsa Jakarta.
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Articles 457 Documents
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Bӧlibӧli as a model of consolation in the study of archipelagic community identity and Christian traditions of consolation, philosophy, and the culture of Hulo Batu, Indonesia Oinike Natalia Harefa; Digna Victoria Manaö
KURIOS Vol. 12 No. 2: August 2026
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1365

Abstract

This article explores the böliböli of Hulo Batu as a model of Christian consolation distinctive to Indonesia’s archipelagic context, analyzing it through the lenses of Christian and philosophical traditions of consolation. To this purpose, the author employs a qualitative method involving a literature review of Aholiab Watloly’s concept of the archipelagic self; Boethius’s philosophical theology of consolation; and Christian traditions found in the narratives of Job and the Psalms. The study also uses Christoph Jedan’s contemporary model of the theology of consolation to enrich the construction of the Hulo Batu-specific theology of consolation. The study reveals that böliböli embodies a four-axis function of consolation that aligns with Christian, philosophical, and local Hulo Batu cultural traditions. This article matters because it addresses tensions among cultural traditions, philosophy, and Christianity within the community. The research suggests valuing community identity and celebrating the diversity of consolation traditions in Indonesia.
Morphē doulou dan bayang-bayang tuan: Filipi 2:6-8 sebagai dasar misiologi pascakolonial kenotik di Indonesia Mindo Judica Pangaribuan; Andrew Pontas L. Tobing
KURIOS Vol. 9 No. 3: Desember 2023
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v9i3.820

Abstract

Postcolonial critique of the missionary legacy in Indonesia has so far centered on the commissioning text, chiefly Matthew 28:19, framing the problem as one of mandate rather than of form. This article shifts attention from the text that sends to the text that determines the sender’s shape, namely Philippians 2:7. Combining grammatical-historical exegesis with postcolonial critique and Indonesian church historiography, it demonstrates that Philippians 2:6-8 was written into Philippi, a Roman colony, and deliberately framed to invert cursus honorum ideology into a cursus pu-dorum. The kenotic text is therefore anti-colonial in its own origin, not merely when read through a modern lens. The theological irony lies here: Christ assumed μορφὴν δούλου, while the mission proclaiming him arrived in the archipelago wearing the form of a master. Four markers of a kenotic postcolonial missiology are formulated and applied to contemporary Indonesian ecclesial practice, while refusing to of the ambivalent history of zending.   Abstrak Kritik pascakolonial terhadap warisan misi di Indonesia sejauh ini berpusat pada teks pengutusan, terutama Matius 28:19, sehingga persoalan dirumuskan sebagai persoalan mandat, bukan persoalan bentuk. Artikel ini mengalihkan perhatian dari teks yang mengutus ke teks yang menentukan rupa sang pengutus, yaitu Filipi 2:7. Melalui eksegesis gramatikal-historis yang dipadukan dengan kritik pascakolonial dan historio-grafi gereja Indonesia, artikel ini menunjukkan bahwa Filipi 2:6-8 lahir di Filipi, sebuah koloni Romawi, dan sengaja disusun untuk membalikkan ideologi cursus honorum menjadi cursus pudorum. Teks kenotik, karena itu, bersifat antikolonial pada asalnya, bukan semata-mata karena dibaca dengan kacamata modern. Ironi teologisnya terletak di sini: Kristus mengambil μορφὴν δούλου, sementara misi yang memberitakan-Nya ke Nusantara tiba dalam rupa tuan. Artikel ini merumuskan empat penanda misiologi pascakolonial yang kenotik dan menerapkannya pada praktik gerejawi Indonesia masa kini, sambil menolak penyederhanaan terhadap sejarah zending yang ambivalen.
Yang berulat esok hari: Ekonomi manna, komoditas sawit, dan pertobatan kepemimpinan gereja di zona pendudukan korporasi Kalimantan Barat Welikinsi Welikinsi; Urbanus Urbanus; Friska Aprilianti
KURIOS Vol. 10 No. 3: Desember 2024
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v10i3.1071

Abstract

Ecotheological scholarship in Indonesia has largely located the ecological crisis in human attitudes and has called for ecological conversion and the care of creation. This study argued that such a framing overlooks the material form of the commodity itself and leaves the church standing outside the crisis it addresses. The research read Exodus 16–17 through an ecological hermeneutic combining suspicion and retrieval and placed the narrative in bidirectional correlation with the political ecology of oil palm in West Kalimantan. It found that manna is theologically defined by its perishability: hoarded manna bred worms, so that the gift structurally resisted accumulation, and the only legitimate storage was liturgical. Palm oil inverts this logic. Fresh fruit bunches deteriorate within hours, and the entire mill exists to deactivate that decay and convert perishable fruit into storable, tradeable crude palm oil. The mill is therefore an apparatus for abolishing the worm. Pastoral leadership in plantation zones consequently begins with confession rather than admonition.   Abstrak Kajian ekoteologi di Indonesia sebagian besar menempatkan krisis ekologis pada sikap manusia dan menyerukan pertobatan ekologis serta pemeliharaan ciptaan. Penelitian ini berargumen bahwa pembingkaian demikian mengabaikan bentuk material komoditas dan menempatkan gereja di luar krisis yang dibahas. Penelitian ini membaca Keluaran 16–17 melalui hermeneutika ekologis yang memadukan kecurigaan dan pemulihan, lalu mengorelasikannya secara dua arah dengan ekologi politik perkebunan sawit di Kalimantan Barat. Hasilnya, manna secara teologis ditentukan justru oleh sifatnya yang mudah rusak: manna yang ditimbun berulat, sehingga pemberian itu secara struktural menolak akumulasi, dan satu-satunya penyimpanan yang sah adalah penyimpanan liturgis. Sawit membalik logika tersebut. Buah segar yang rusak dalam hitungan jam, dan seluruh pabrik ada untuk mematikan pembusukan itu serta mengubah buah yang fana menjadi minyak sawit mentah yang tahan lama dan dapat diperdagangkan. Pabrik dengan demikian merupakan aparatus peniadaan ulat. Kepemimpinan pastoral di zona perkebunan, karena itu, bermula dari pengakuan, bukan dari teguran.
Pedagogi publik Kristiani: Model integrasi teologi publik, nilai Pancasila, dan multikulturalisme dalam pendidikan Kristen di Indonesia Reni Triposa; Yonatan Alex Arifianto
KURIOS Vol. 10 No. 3: Desember 2024
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1199

Abstract

Indonesia’s religious and cultural plurality is increasingly strained by polarization, exclusivism, and intolerance that now reach into schools and universities. Christian education is widely expected to respond, yet existing studies mostly affirm its role in general terms without specifying how public theology, Pancasila, and multiculturalism are integrated pedagogically. This study asks how Christian education in Indonesia can translate public theology into a workable pedagogical framework. Using descriptive qualitative research and a literature-study approach, the article analyzes academic and documentary sources on public theology, religious moderation, and Christian education. The study proposes Christian public pedagogy, a model resting on three principles: epistemic humility that resists claims of religious superiority, dialogical praxis that treats the classroom as shared civic space, and civic formation that binds faith to national responsibility. The model positions Christian teachers as agents of social transformation and offers a concrete alternative to purely doctrinal instruction in plural classrooms.   AbstrakKemajemukan agama dan budaya Indonesia kini tertekan oleh polarisasi, eksklusivisme, dan intoleransi yang telah merambah ruang sekolah dan perguruan tinggi. Pendidikan Kristen kerap diharapkan menjawab persoalan tersebut, namun kajian terdahulu umumnya menegaskan perannya secara umum tanpa merinci bagaimana teologi publik, Pancasila, dan multikulturalisme dipadukan secara pedagogis. Penelitian ini mempertanyakan bagaimana pendidikan Kristen di Indonesia dapat menerjemahkan teologi publik menjadi kerangka pedagogis yang dapat diimplementasikan. Melalui penelitian kualitatif deskriptif dengan pendekatan studi pustaka, artikel ini menganalisis sumber-sumber akademik dan dokumenter yang dipilih berdasarkan relevansinya terhadap teologi publik, moderasi beragama, dan pendidikan Kristen. Kajian ini menawarkan pedagogi publik Kristiani, yaitu model yang bertumpu pada tiga prinsip: kerendahan hati epistemik yang menolak klaim superioritas agama, praksis dialogis yang memperlakukan ruang kelas sebagai ruang bersama, dan formasi kewargaan yang mengikat iman pada tanggung jawab kebangsaan. Model ini menempatkan guru Kristen sebagai agen transformasi sosial sekaligus menawarkan alternatif konkret bagi pengajaran yang semata-mata doktrinal.
Not katakyrieuein but typos: Domination, pattern, and a New Testament criteriology of power for Christian leadership Paskah Parlaungan Purba; Ester Melati
KURIOS Vol. 12 No. 2: August 2026
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1372

Abstract

Critical leadership studies and postcolonial theology increasingly read servant and stewardship models as benevolent domination. This study asked whether the New Testament itself supplies criteria distinguishing formative authority from domination. Taking 1 Peter 5:1–4 as seed text and corroborating it across Titus 1:7, Mark 10:42–45, Luke 22:25–26, Galatians 3:24–4:7 and Ephesians 4:11–13, it derived a fourfold criteriology. Power becomes counter-formative when it violates its basis, its mode (katakyrieuein rather than typos), its term (suspending the father’s prothesmia), or its telos (producing dependents rather than mature heirs). Two findings proved decisive: Galatians 4:1–2 subordinates the dominus to the oikonomos, so the colonial charge misidentifies its target; and Luke 22:25 exposes benevolent domination from within the text, since dominating rulers are precisely those called benefactors. A violation does not abolish the norm it violates but presupposes it. The criteriology is a text-derived normative construct; empirical testing in Indonesian church and theological education is the ensuing research agenda, not undertaken here.
From marketplace to table of fellowship: Religious transactionalism, Jesus critique, and contemporary church leadership reconstruction Herbie P. Pelealu; Daniel E. Runtuwene
KURIOS Vol. 12 No. 2: August 2026
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1373

Abstract

Contemporary church leadership is confronted with a crisis that extends beyond managerial concerns; it is fundamentally a theological crisis rooted in the church’s predominance of transactional logic. Transactional leadership, which structures relationships among leaders, congregants, and God around conditional exchange, reduces the Gospel to a system of spiritual contracts and fosters faith communities shaped by market logic rather than the logic of grace. This article contends that Jesus represents the earliest, most radical, and most consistent critic of religious transactionalism. Jesus’ praxis provides a hospitable leadership paradigm as a Christological alternative, consistently shifting leadership from emotion (marketplace) to trapeza (table of fellowship). This article advances four arguments using a method that integrates biblical-theological exegesis, systematic-constructive theology, and contextual hermeneutics: first, a theological diagnosis of transactionalism as religion in Barthian terms; second, an interpretation of Jesus’s action in the Temple as prophetic deconstruction; third, the table fellowship of Jesus as a reconstruction of the hospitalis paradigm; and fourth, a proposed hospitalis leadership paradigm for the contemporary Indonesian church. The article contributes by developing a leadership paradigm that originates methodologically from the historical Christ rather than secular leadership theory and is subsequently grounded in biblical references.
Kenosis yang tidak melenyapkan: Paradigma pedagogis Filipi 2:5-11 dan batasnya bagi pendidikan agama Kristen di Indonesia Hermin Bollan; Fereddy Siagian
KURIOS Vol. 11 No. 3: Desember 2025
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v11i3.1483

Abstract

This article examines the way of the cross, understood through the kenotic theology of Philippians 2:5-11, as a pedagogical paradigm for character formation in Christian Religious Education (CRE) in Indonesia. The study employs a theological-hermeneutical method proceeding in four steps: exegesis of the carmen Christi, analysis of the way of the cross as a moral structure, construction of a cruciform paradigm of character formation, and formulation of pedagogical implications. Its theoretical foundation integrates kenotic theology, virtue ethics, spiritual formation theory, and Christian education theory. The article argues that Christ's self-emptying constitutes not merely the content of Christian education but its pedagogical form, so that authentic Christian character formation is cruciform. Kenotic virtues such as humility, service, and solidarity are formed not through cognitive instruction but through repeated participation in a community that inhabits this narrative. This paradigm has implications for curriculum, teaching methodology, institutional culture, and the role of the educator. In Indonesia, this paradigm functions as a prophetic critique of prosperity theology and achievement culture.   Abstrak Artikel ini mengkaji Jalan Salib, yang dipahami melalui teologi kenosis dalam Filipi 2:5-11, sebagai paradigma pedagogis bagi pendidikan karakter dalam Pendidikan Agama Kristen (PAK) di Indonesia. Kajian menggunakan metode teologis-hermeneutis yang bergerak melalui empat langkah: eksegesis carmen Christi, analisis jalan salib sebagai struktur moral, konstruksi paradigma pembentukan karakter yang bersalib, dan perumusan implikasi pedagogis. Landasan teoretisnya memadukan teologi kenosis, etika kebajikan, teori formasi spiritual, dan teori pendidikan Kristiani. Artikel ini berargumen bahwa pengosongan diri Kristus bukan hanya konten pendidikan Kristiani, melainkan juga bentuk pedagogisnya, sehingga pembentukan karakter Kristiani yang sejati bersifat cruciform. Kebajikan kenotik seperti kerendahan hati, pelayanan, dan solidaritas terbentuk bukan melalui instruksi kognitif, melainkan melalui partisipasi berulang dalam komunitas yang menghidupi narasi tersebut. Implikasi dirumuskan untuk kurikulum, metodologi pengajaran, budaya institusional, dan peran pendidik. Dalam konteks Indonesia, paradigma ini berfungsi sebagai kritik profetis terhadap teologi kemakmuran dan budaya prestasi yang mereduksi iman menjadi instrumen keberhasilan duniawi.
The church as a digital jubilee community: A liberating missiology for victims of online gambling, illegal online lending, and cyber slavery Ramli Sarimbangun; Luosje Treesje Luas; Gratia Geradus
KURIOS Vol. 12 No. 2: August 2026
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1486

Abstract

This article formulates the church’s missiological response to three phenomena that together constitute a single continuum of digital debt bondage in Indonesia: online gambling, illegal online lending, and cyber slavery. Data from Indonesia’s Financial Transaction Reports and Analysis Center (PPATK) record that funds circulating through online gambling over the course of 2025 reached IDR 286.84 trillion and involved 12.3 million depositors, the majority of whom are low-income earners, while reports from the Office of the United Nations High Commissioner for Human Rights document hundreds of thousands of people, Indonesian nationals among them, trafficked into online scam compounds. Existing ecclesial responses remain moralistic and individualizing on the one hand, charitable and episodic on the other. This study is situated within missiology; Richard Osmer’s four tasks of practical theology serve as its procedural framework, and it is conducted as a literature study employing secondary-data analysis. Its theological norm is constructed through an intertextual-canonical reading of Leviticus 25 refracted through the Nazareth manifesto (Luke 4:18–19) and the praxis of the earliest church (Acts 2 and 4), and then transposed paradigmatically into the platform economy as the concept of the digital Jubilee community. The result is a missional praxis in three movements: becoming an alternative economic community, serving victims through transformative diakonia, and speaking prophetically. The article simultaneously reclaims Jubilee from its domestication by prosperity theology and restores it to its socio-structural meaning, and it advances implications, addressed in particular to the Pentecostal tradition in Indonesia, for maturing the spiritual-warfare imagination from individual demonology toward discernment of structural powers.
Rapha as a theological category: A biblical-constructive reading of Old Testament healing narratives toward an articulation of healing as a site of God’s work Durman Sihombing; Andreas Sudjono
KURIOS Vol. 12 No. 2: August 2026
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1531

Abstract

Word studies in Indonesian theology often remain lexically atomistic, so that their findings never rise to the level of theological claims. This study makes the root rapha the axis of a biblical-constructive reading of Old Testament healing narratives. The method is a semantic-field analysis of the distribution of the subjects and objects of rapha rather than an etymology, guarded against illegitimate totality transfer and followed by canonical synthesis. The findings show that the objects of rapha exceed the human body: water (2 Kgs 2:21–22), land (2 Chr 7:14), a ruined altar (1 Kgs 18:30), a nation’s apostasy (Hos 14:4), and Egypt (Isa 19:22). Its subject is almost always YHWH; healing may be withheld as judgment (Isa 6:10) and is paired with wounding (Deut 32:39). Isaiah 53:5 inverts the category: healing comes through the wound. Rapha is therefore not a medical predicate but a predicate of restored order. Divine healing is articulated as a site of God’s work, where his governance over creation and covenant becomes legible. Healing ministry thus widens beyond individual bodies while yielding to divine freedom.
Providentia Dei amid polycrisis: Divine providence and digital church resilience Noh Asbanu; Yefta Yan Mangoli
KURIOS Vol. 12 No. 2: August 2026
Publisher : Sekolah Tinggi Teologi Pelita Bangsa, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30995/kur.v12i2.1577

Abstract

The contemporary world is entangled in a global polycrisis in which pandemic, climate crisis, geopolitical conflict, and economic disruption reinforce one another, while church communities increasingly inhabit digital spaces. This article reconstructs the doctrine of divine providence (providentia Dei) as a doctrinal foundation for the resilience of digital church communities. Employing qualitative library research with a constructive systematic-theological approach, the study analyzes the classical grammar of providence—conservatio, concursus, and gubernatio—in dialogue with Calvin, Berkhof, Berkouwer, Barth, Webster, and Fergusson, then reconstructs it christologically, eschatologically, and pneumatologically. The findings demonstrate that providence, once liberated from speculative determinism and ideological misuse, functions as a practical grammar of faith: conservatio grounds congregational identity against algorithmic commodification, concursus mobilizes congregational participation through digital ministry, and gubernatio sustains hope amid global uncertainty. Its distinctive contribution lies in identifying the Holy Spirit, the second hand of God who pervades all creation, as the mode of providential presence within cyberspace, a doctrinal foundation largely absent from the predominantly practical studies of the digital church in Indonesia.      

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