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<![CDATA[ARGUMENTASI FILSAFAT-TEOLOGIS TERHADAP MAKNA ELEMEN ROTI DAN ANGGUR PERJAMUAN KUDUS DALAM SEJARAH GEREJA ]]>
<![CDATA[Sostenis Nggebu]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.400
<![CDATA[The problem of this article discusses the meaning of the elements of the Holy Communion that have developed in church history. There are diverse views on the elements of the Lord's Supper that influence the doctrine of the Lord's Supper. The purpose of this discussion is to explain the philosophical and religious views of the Eastern world surrounding the concept of the elements of the Holy Communion. The method used is literature study. As a result, the meaning of the elements of the Lord's Supper has been influenced by Eastern philosophies and religious views in the early church period, so it is often seen as a change in substance (transubstantiation). The church serves holy communion to reflect faith in remembering Christ's sacrificial work on the cross for the forgiveness of sinners. Believers should be awakened to remember the great work of Christ who was willing to sacrifice for the sake of His people. So every time the congregation receives Holy Communion it should be greeted with faith and receive the service of bread and wine as a symbol of God's presence in the midst of His people. In conclusion, the Holy Communion element is only a sign of faith to remember Christ's work for the salvation of His people, and not as the real body and blood of Christ.]]>
<![CDATA[PERAN HUKUM TAURAT DALAM PERJANJIAN BARU: SUATU PENERAPAN BAGI GEREJA DAN ISRAEL ]]>
<![CDATA[Samuel Lengkong]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.409
<![CDATA[The Old Testament and the New Testament are two sides of a continuous history. However, Ephesians 2:15 states that the Law has been abolished. Meanwhile, Matthew 5:17 states that Jesus did not come to abolish the Law. This study uses a qualitative research method with a literature study approach, where library data is reviewed and analyzed to obtain a hypothesis or concept to obtain objective results. The purpose of this study is to discover the actual facts regarding the statement that the Law has been abolished and the implications of the Law for the church and the nation of Israel. The findings in this study are that the Law has been replaced and perfected through the work done by Jesus Christ. The Law is a history of God's faithful love and serves as a warning for both Israel and the Church. The application of the Law for both the church and Israel must be based on faith, love, and Jesus Christ.]]>
<![CDATA[POLA DAN DINAMIKA PENGINJILAN RASUL PAULUS: STUDI TEMATIK BIBLIKAL BERDASARKAN KISAH PARA RASUL ]]>
<![CDATA[Iwan Setiawan]]>;
<![CDATA[Yuliana Lu]]>;
<![CDATA[Zummy Anselmus Dami]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.417
<![CDATA[Evangelism was preaching the Good News about Christ. Preaching the Gospel is the responsibility of every believer and church. The church still has not fulfilled its mandate to make disciples. Most churches already know that they must preach the Gospel to all people who do not believe, but they only know but do not try to go to preach the Gospel, so preaching the Gospel is not the main thing.This research aimed to find the basis, area, strategy, principles and impact of evangelism contained in the Acts of the Apostles. The research method used is a qualitative approach with an analytical description method, explaining it in a hermeneutic way. The research results are: The research results obtained based on the book of Acts of the Apostles regarding evangelism were the basis of the apostle Paul's evangelism, namely the inclusion of the holy spirit, the Bible or the gospel of Christ, the commandment or great commission. area of evangelism, exemplary for evangelism, Paul’s evangelism strategy was preaching among his tribes, telling the chronology of the salvation of the Israelites, going to areas, and forming an evangelism team. Principles of Evangelism and Impact of Evangelism]]>
<![CDATA[MALEAKHI 3:6-12 DAN PRAKTIK PERSEPULUHAN DI GEREJA: SUATU KAJIAN TEOLOGIS ]]>
<![CDATA[Robi Prianto]]>;
<![CDATA[Oferlin Hia]]>;
<![CDATA[Yohanes Hasiholan Tampubolon]]>;
<![CDATA[Doni Hariadi]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.435
<![CDATA[The tithe practices in Indonesian churches are comprised of at least two views, namely those that mandate and those that do not mandate the offering. Churches that mandate the tithe offering are often based on the text of Malachi 3. The same text can also be a means of threat to those who do not give tithes, because the text writes about the curse that occurs as a result of disobedience. At the same time, there are also many opinions that underlie the non-obligation of the practice. Through exegetical methods, the writer found that the tithe practice encounters many difficulties in being applied according to regulations that are in accordance with the Bible. However, the tithe practice is actually a faith practice based on the main law, which is loving God and one another. The offering is not to obey religious regulations but as evidence of obedience to God and love for others. At the same time, this evidence of love can be based on the reality of the deepening socio-economic gap in Indonesia. Tithing can be applied to try to bridge the existing gap.]]>
<![CDATA[KONTROVERSI PENAFSIRAN “SESUATU YANG ILAHI MUNCUL DARI DALAM BUMI”:KAJIAN HERMENEUTIK BERDASARKAN 1 SAMUEL 28:13 ]]>
<![CDATA[Aska Aprilano Pattinaja]]>;
<![CDATA[Refamati Gulo]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.537
<![CDATA[The interpretation of the phrase “a divine being coming up out of the earth” has long been a subject of debate among biblical scholars, particularly due to the use of the term ’ĕ·lō·hîm in the sense of “divine.” The diversity of interpretations has often obscured the original meaning of this phrase. This study aims to examine and provide a clear and comprehensive interpretation of the phrase. Employing a hermeneutical approach through literature study, this research identifies two key findings: first, from a historical-cultural perspective, the term ’ĕ·lō·hîm in this context does not refer to the LORD (YHWH), but can also denote other divine or supernatural beings, including deities or objects of worship; second, within the biblical framework, anything associated with the LORD is not depicted as emerging from the earth, but rather from above (heaven), symbolizing the divine realm.The novelty of this study lies in addressing the interpretive gap concerning the meaning of “the divine” in 1 Samuel 28:13. The findings are expected to contribute to the development of biblical studies, particularly in clarifying and evaluating various interpretations of this narrative.]]>
<![CDATA[EUTIKHUS YANG TERTIDUR, MATI DAN BANGKIT: PEMBACAAN NARASI KISAH PARA RASUL 20:7-12 MELALUI TEORI OPOSISI NASKAH DAN HUMOR ]]>
<![CDATA[James A. Lola]]>;
<![CDATA[Ronaldo Stefanus]]>;
<![CDATA[Gebi Armianti]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.539
<![CDATA[This study aims to identify and explain the dimensions of humor in the narrative of Eutychus in Acts 20:7–12 and to demonstrate its theological function within the framework of Luke's theology. It uses narrative analysis and a textual opposition approach, a hermeneutical model that emphasizes the identification of tension between normal expectations and narrative reality as a source of humor. The analysis was conducted through a literal reading of the narrative structure, situational irony, and wordplay. The results of the study show that the humor in this passage is consciously constructed through the opposition between the meaning of Eutychus' name (“fortunate”) and his tragic experience, the irony of Paul's long sermon that ended in the death of the listener, and the sudden reversal from tragedy to consolation through resurrection. The humor in this narrative can be seen as a narrative strategy by Luke to teach the theological value of resurrection over death as an important value in Christianity. The use of a textual opposition approach to this text provides an additional alternative for reading and studying the interpretation of scriptural texts, especially narrative texts, to identify nuances of humor, while also showing that humorous narratives can be one model for explaining Christian theological teachings.]]>
<![CDATA[PENERAPAN AMANAT AGUNG DALAM KONTEKS KEMAJEMUKAN INDONESIA: SUATU PENDEKATAN INKLUSIF-TRANSFORMATIF ]]>
<![CDATA[Hikman Sirait]]>;
<![CDATA[Suleman Lim]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.549
<![CDATA[Indonesia is a country with a highly diverse population. However, intolerance and radicalism frequently lead to horizontal conflicts. The aim of this research is to apply the Great Commission as a relevant framework for developing the Gospel message so that it may be accepted by Indonesia’s vast and diverse population. Employing a qualitative method with a literature review and descriptive data analysis approach, it can be concluded that Indonesia’s diversity does not render the Gospel unacceptable or a failure; but rather that the Gospel can be accepted in their own respective ways; thus, the integration of the Gospel and contextualisation must be harmonised so that the Gospel message aligns with cultural and ethnic contexts, whilst deep social ministry will facilitate serving as a bridge for those wishing to proclaim the Gospel to Indonesia’s diverse society.]]>
<![CDATA[THE COMMA JOHANNEUM: A CRITICAL EXAMINATION OF ITS TEXTUAL AUTHENTICITY AND THEOLOGICAL SIGNIFICANCE ]]>
<![CDATA[Edi Purwanto]]>;
<![CDATA[Pieter Otta]]>;
<![CDATA[Frans H. M. Silalahi]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.569
<![CDATA[The Comma Johanneum (1 John 5:7–8) has been the subject of significant debate within biblical studies and theology due to its explicit reference to the Trinity and its contested textual authenticity. This study critically examines the textual, historical, and theological dimensions of the Comma Johanneum through a comprehensive literature review. The research explores its presence in later Greek manuscripts, its prominence in the Latin tradition, and its role in Trinitarian theology. While opponents argue that the passage is a later interpolation based on its absence in early Greek manuscripts and its probable origin as a marginal gloss, proponents emphasize its doctrinal clarity, early usage by church figures, and inclusion in the Textus Receptus and the King James Bible. This study synthesizes these perspectives to affirm the Comma Johanneum’s theological significance while addressing the challenges posed by textual criticism. Ultimately, the research highlights the enduring relevance of the Comma Johanneum in discussions of Scripture preservation, doctrinal authority, and Trinitarian theology.]]>
<![CDATA[ANALISIS TEOLOGI PASTORAL KHOTBAH DALAM KITAB KISAH PARA RASUL: SUATU IMPLIKASI BAGI HAMBA TUHAN ]]>
<![CDATA[Jonidius Illu]]>;
<![CDATA[Eliyunus Gulo]]>;
<![CDATA[Jumadi Jumadi]]>;
<![CDATA[Albinus Nainggolan]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.617
<![CDATA[This article arises from a pastoral concern regarding the need for sermons that are not only theologically informative but also pastorally edifying in the light of the Gospel of Jesus Christ. Employing an exegetical and pastoral theological approach, this study analyzes several key sermons in the book of Acts—particularly those delivered by Peter (Acts 2), Stephen (Acts 7), and Paul (Acts 13 and 17)—to explore principles of effective Gospel communication for today’s ministers. The findings reveal that apostolic preaching emphasized not only doctrinal teaching but also served as a pastoral act characterized by boldness, contextual sensitivity, and a call to repentance and confession of faith in Jesus as Lord and Savior. The main conclusion of this study is that preaching in the context of Acts functions as a means of grace that strengthens faith, renews life, and equips the church to follow Christ. The novelty of this article lies in its integrative emphasis on the homiletical and pastoral dimensions of apostolic preaching and its relevance for ministers today who long to serve faithfully to the Gospel with sensitivity to the needs of souls.]]>
<![CDATA[ETNOTEOLOGI DIGITAL DAN AREOPAGUS MODERN: KAJIAN KISAH PARA RASUL 17:22-28 ]]>
<![CDATA[Febriaman Lalaziduhu Harefa]]>;
<![CDATA[Aris Elisa Tembay]]>
<![CDATA[ Manna Rafflesia Vol. 12 No. 2 (2026): April ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Arastamar Bengkulu ]]>
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DOI: 10.38091/man_raf.v12i2.648
<![CDATA[This study is motivated by the gap between the massive dynamics of digital transformation and the church’s mission practices, which have not yet fully integrated local culture into the digital sphere in a theologically reflective manner. Although Acts 17:22-28 demonstrates how Paul utilized Greek cultural symbols at the Areopagus as a starting point for proclaiming the Gospel, scholarly exploration of the application of this principle within the framework of digital ethnotheology remains relatively limited. Therefore, this study aims to analyze the concept of digital ethnotheology as a model for integrating local culture in the development of contextual mission in the digital era, based on an exegetical reflection on Acts 17:22-28.The method employed is qualitative research with a descriptive-analytical approach through a literature review of contextual theology, missiology, and cultural digitalization. The findings indicate that digital space can be understood as a “modern Areopagus,” providing strategic opportunities for the church to communicate the Gospel through narratives, symbols, art, music, and ritual expressions rooted in local culture. The discussion affirms that the Gospel does not abolish culture but transforms it, while also highlighting theological challenges such as the potential for syncretism and the hegemony of digital globalization.]]>
