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<![CDATA[PENDEKATAN DYNAMIC EQUIVALENCE DALAM PENGGUNAAN CHANT HOHO SUKU NIAS: SEBUAH UPAYA KONTEKSTUALISASI IBADAH ]]>
<![CDATA[Wau, Novelman]]>;
<![CDATA[Lim, Budianto]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 7 No. 2 (2024): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v7i2.507
<![CDATA[Over the centuries, churches in the East and West have integrated various cultural elements into liturgy, a process known as inculturation or contextualization. In Indonesia, this is evident in ethnic worship practices. However, churches in Indonesia face challenges in this process due to historical and theological factors. The first challenge is related to the influence of Western mission institutions, making it difficult to break away from Western liturgical forms. The second challenge pertains to the issue of syncretism, leading to the rejection of local cultural elements in worship. Although it is recognized that the Gospel and worship are related to the cultural context, the process of inculturation in Indonesia remains spontaneous and experimental. Cultural elements often appear as mere ornaments, without being integrated into worship. The main issue lies in how to contextualize liturgical elements, rooted in the problem of dichotomous thinking, which makes it difficult to strengthen congregational identity while preserving local culture. To address this, the author proposes analyzing the contextualization of worship with a focus on the practice of singing. Using the dynamic equivalence method, this study aims to provide a framework for incorporating the Nias chant hoho into Christian worship in a thoughtful manner. This method can offer valuable insights for other churches that wish to effectively integrate local culture into their worship practices. The author focuses this article on the specific aspect of the chant hoho, which is a Nias oral tradition that can be manifested in Christian worship as congregational singing.]]>
<![CDATA[PERAN AYAH KRISTEN DALAM PEMENUHAN MISI KRISTUS DALAM KONTEKS KELUARGA ]]>
<![CDATA[Tameon, Sance Mariana]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 7 No. 2 (2024): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v7i2.512
<![CDATA[According to God, fathers must guide their families with selfless love. If children correctly understand their earthly or physical father, they will also understand God well. In addition to being a follower of Christ, the parent must exhibit godly qualities and show him patience, humility, self-control, compassion, and meekness toward his children. Nonetheless, it is undeniable that many families are going through a crisis in the twenty-first century and lack the psychological and physical presence of a father. Many children are growing up without their fathers there. This study employs a descriptive methodology and a qualitative approach. The study aims to determine how Christian fathers contribute to the family's fulfillment of Christ's mission. The study's findings indicate that Christian fathers have fulfilled three functions: serving as loving fathers, role models, and spiritual leaders for their family members.]]>
<![CDATA[PAKAIAN ADAT: SUATU TINJAUAN ETIKA KRISTEN TERHADAP NILAI-NILAI KEARIFAN LOKAL ULOS BATAK ]]>
<![CDATA[Sirait, Hikman]]>;
<![CDATA[Meriyana]]>;
<![CDATA[Rahayu, Esti]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 7 No. 2 (2024): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v7i2.533
<![CDATA[Certain church groups or denominations have recently given rise to movements that oppose or are even hostile to custom or tradition, such as those that oppose ulos giving. Arguments opposing the rejection of Batak ulos are frequently illogical and lack a thorough understanding of this culture. Therefore, the goal of this article is to educate the Batak community by presenting the Christian ethical perspective of the Batak ulos' local wisdom values. This will help to prevent the widespread rejection of the Batak people's usage of ulos as their identity. The research methodology employed in this qualitative study is library research and interviews with several sources. The study's findings demonstrate that, when viewed through the lens of Christian ethics, the local wisdom values found in Batak ulos are not in conflict with one another but rather align with God's word. As a result, this essay can significantly aid in educating Batak people from different religious backgrounds on the importance of local wisdom and how the Bible views these values.]]>
<![CDATA[KASIHANILAH AKU YA TUHAN: KRITIK NARATIF MENGENAI KASIH IBU MENURUT MATIUS 15:21-28 ]]>
<![CDATA[Raulina, Raulina]]>;
<![CDATA[Tambun, Roy Haries Ifraldo]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 7 No. 2 (2024): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v7i2.534
<![CDATA[The role of a mother is very important in shaping the character and personality of children. The narrative in Matthew 15:21-28 depicts the dedication of a Canaanite mother who humbles herself for the healing of her daughter. This story serves as a powerful representation of the essence of motherhood and an antithesis to the increasingly common phenomenon of being motherless in today's society. This research aims to explore the contribution of the Canaanite woman's narrative in understanding issues related to motherhood and the condition of being motherless. The methodology used is qualitative, with an in-depth analysis of the biblical text and its relevance to family complexities. The results indicate that this story offers a model of motherhood that emphasizes total dedication, humility, and persistence in seeking help. These values can be implemented through community support, parenting education programs that integrate spiritual values, and psychological support for mothers facing challenges in fulfilling their maternal roles. Furthermore, this narrative teaches that true motherhood has a strong spiritual dimension, reflecting responsibilities that go beyond the physical and emotional needs of children. Thus, this story not only functions as a historical narrative but also provides a comprehensive paradigm of motherhood that can address the crisis of being motherless in contemporary society.]]>
<![CDATA[Pendekatan Pastoral dalam Pendidikan Karakter Kristen Generasi Z berdasarkan Amsal 22:6 ]]>
<![CDATA[Laia, Sutarman]]>;
<![CDATA[Nome, Nehemia]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 8 No. 1 (2025): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v8i1.513
<![CDATA[This article discusses the role of pastoral counseling in shaping the character of Christian Generation Z, focusing on the exposition of Proverbs 22:6 as a biblical foundation. The research background stems from the challenges faced by Generation Z in the fast-paced digital era, which necessitates a relevant spiritual guidance approach. The research problem addresses how pastoral counseling can serve as an effective tool in guiding Generation Z to uphold Christian values. This study employs a qualitative method based on literature research, examining relevant works on the concept of pastoral counseling and the exposition of Proverbs 22:6. The aim of the research is to identify the relevance of pastoral counseling in the context of faith formation for Generation Z. The novelty of this research lies in its biblical exposition approach, specifically linked to Generation Z and the challenges of the digital age. The research findings suggest that pastoral counseling, grounded in the principles of Proverbs 22:6, can help Generation Z develop strong Christian character through relevant and contextual approaches.]]>
<![CDATA[Simply Jesus: Kesederhanaan Hidup Yesus Kristus dan Transformasi Gereja Kontemporer ]]>
<![CDATA[Wennar]]>;
<![CDATA[Tatang, Josep]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 8 No. 1 (2025): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v8i1.546
<![CDATA[Amid globalization and digitalization, many contemporary churches are shifting from Gospel-centered values toward consumerism and digital image culture. Worship services are often turned into visual and emotional entertainment, neglecting the core substance of faith. This trend raises concerns about spiritual degradation and a crisis of identity within the church as a prophetic community. This study explores the theological meaning of Jesus Christ’s simplicity and its relevance for modern church transformation. Using a library research method and thematic exegesis of biblical texts and recent theological literature, the study finds that Jesus’ simplicity is not merely a moral lifestyle but a theological act of kenosis—a rejection of worldly power, luxury, and status. The theology of simplicity offers a constructive response to the erosion of church values through reflective liturgical renewal, ministry-centered leadership reform, and recalibrated digital strategies that emphasize spiritual depth and social witness. The study recommends that churches intentionally embrace the paradigm of Jesus’ simplicity as a framework for cultivating an authentic, transformative, and contextually relevant spiritual community amid the challenges of the modern era.]]>
<![CDATA[Menjadi Pembawa Kabar Sukacita: Belajar dari Respons Para Gembala dalam Lukas 2:15 ]]>
<![CDATA[Illu, Jonidius]]>;
<![CDATA[Gulo, Eliyunus]]>;
<![CDATA[Nome, Nehemia]]>;
<![CDATA[Rosdiana, Merry Wati]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 8 No. 1 (2025): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v8i1.552
<![CDATA[This article highlights the significance of believers as bearers of the good news, drawing upon the response of the shepherds in Luke 2:15. In contemporary Christianity, many believers appear passive or hesitant in proclaiming the gospel, often due to misconceptions such as the notion that evangelism amounts to proselytism, that it ought to be replaced by interreligious dialogue or apologetics, or that doing good alone is sufficient for salvation. This study seeks to recover the missional example of the shepherds, who actively shared the message with those who had not yet heard it. Employing a qualitative descriptive approach through biblical textual analysis, the study examines the theological significance of the shepherds’ response. The findings indicate that the shepherds not only received and witnessed the good news but also became its earliest messengers. Their response offers a model for believers today: to embrace their calling to proclaim Christ, that others too might come to faith.]]>
<![CDATA[Merawat Ciptaan, Meruntuhkan Kuasa: Kritik Teologis terhadap Ekologi Kolonial melalui Spiritualitas Dayak ]]>
<![CDATA[Manongga, John Stevie]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 8 No. 1 (2025): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v8i1.554
<![CDATA[The global ecological crisis is not merely an environmental issue but reflects a theological rupture in the relationship between humanity, creation, and the power structures that sustain them. This study offers a theological critique of colonial ecologies by exploring the spiritual-ecological practices of the Dayak communities in Kalimantan, particularly the conservation of simpukng and the agrarian ritual of nyelapat taun. It employs a qualitative approach grounded in conceptual-reflective literature analysis, utilizing a postcolonial deconstructive methodology within ecotheology to interpret indigenous practices as theological-hermeneutical fields. The study reinterprets these traditional ecological knowledge (TEK) practices in light of the Christian doctrine of Imago Dei, which has often been framed within anthropocentric paradigms. The findings reveal that Dayak spirituality not only supports biodiversity conservation and ecosystem regeneration but also embodies a relational paradigm between humans and nature, rooted in the community’s spiritual laws. Through this approach, the article argues that caring for creation is not merely an ecological obligation but a theological vocation that requires dismantling exploitative power structures. The integration of local wisdom and Christian theology thus opens a decolonial path toward an ecological future that is holistic, just, and spiritually grounded.]]>
<![CDATA[Kajian Teologi Keluarga bagi Pemimpin Kristen dalam Kisah Abraham: Menelusuri Pola Inti Menuju Periferi ]]>
<![CDATA[Afaradi, Asep]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 8 No. 1 (2025): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v8i1.592
<![CDATA[The concept of Christian leadership often emphasises the character and competence of prominent biblical figures, while overlooking the foundational structures of sacred institutions from a Christian theological perspective. Furthermore, it frequently neglects essential supporting elements beyond these central individuals. This study explores the theology of the family as a lens through which to understand God's purposes for believers, while acknowledging that God's authority is manifested in every individual whom He appoints as a leader. Although leadership remains a central theme, this research focuses on the family narrative of Abraham which, when viewed from a New Testament Christian perspective, may not represent the ideal family model. Nevertheless, within Abraham’s story, the family emerges as the primary context through which God blesses His people and shapes leaders. The findings of this study suggest that Abraham’s family plays a pivotal role in forming his leadership and continues to offer valuable insights for the contemporary Church.]]>
<![CDATA[Distopia Yohanes 12: Narasi Katarsis Rasul Yohanes dalam Periode Konflik ]]>
<![CDATA[Wariki, Valentino]]>;
<![CDATA[Setianto, Yusak]]>;
<![CDATA[Muryati, Muryati Muryati]]>
<![CDATA[ Phronesis: Jurnal Teologi dan Misi Vol. 8 No. 1 (2025): Phronesis: Jurnal Teologi dan Misi ]]>
Publisher : <![CDATA[Sekolah Tinggi Teologi Injili Arastamar (SETIA) Jakarta ]]>
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DOI: 10.47457/phr.v8i1.600
<![CDATA[This study begins by addressing compositional gaps in John 12 and its dynamic relationship with the Synoptic Gospels through an initial exegetical exploration. The findings are then developed into a narrative-historical analysis and interpreted using philosophical hermeneutics and catharsis theory to examine the internal condition of the Gospel’s author. The results indicate that John’s emotional state and underlying motives significantly influenced the structure and emphasis of chapter 12. His inner conflict as a disciple closely linked to both John the Baptist and Jesus underlies the unique features of this chapter when compared to the Synoptic parallels. Through cathartic contemplation, John is able to reimagine and narrate painful events with theological and pastoral depth. He recognises the necessity of recording these events faithfully so that his readers might perceive their profound meaning. Ultimately, the narrative conveys a striking message: the world is no longer a safe or ideal place for the followers of Christ. Rather, it has become a dystopian reality, underscoring the cost of discipleship and the enduring relevance of John's Gospel for a suffering community.]]>
