Fellow Believers Research Articles

Madurese Ethnic Congregation Jawi Wetan Christian Church Sumberpakem Village, Sumberjambe District, Jember Regency, 1945-2022

The existence of the Jawi Wetan Christian Church (GKJW) began with a number of people who claimed to believe in the Lord Jesus Christ as their savior and the first holy baptism on December 12, 1843 in Surabaya, East Java. Since that time their number increased and a fellowship of believers was formed, namely a fellowship of brothers in faith which then united themselves into one ecclesiastical fellowship on December 11, 1931. The formulation of the problem in this research were: 1) How was the development of the GKJW Madura Ethnic Congregation inSumberpakem village in 1945-2022 ?; 2) How was the religious life of the GKJW Madura Ethnic Congregation in Sumberpakem Village in 1945-2022? The results of the study show that the formation of the Madurese Christian Congregation originated from overseas or migration of Madurese living on Madura Island to East Java. The factor that drives them to migrate is the economic factor. At that time the condition of the land in the areas of Madura Island was barren so that their fields could not be planted so that they had difficulty meeting their daily needs. The organization of worship is a congregational assembly led by the local Pastor, another Pastor during service exchanges, or congregational assemblies taking turns according to the schedule. Worship at Greja Kristen Jawi Wetan Sumberpakem uses Madurese or Indonesian according to the schedule made by the relevant commission, namely the Theological Commission.
 Keywords: Church Congregation, Madurese Ethnicity, GKJW

Problematics of Contemporary Problems and Cultural Poverty Challenges

The more serious problems of contemporary da'wah today align with the continued development of increasingly complex social human life, one of which is the challenge of cultural poverty. Implementing the da'wah function at least motivates the da'wah target always to try to avoid poverty. The purpose of this research is to find solutions to the problems of contemporary da'wah in terms of facing the challenges of cultural poverty experienced by people who are passive in trying, including those who face fatalistic thoughts about sustenance that has been arranged by Allah SWT so that there is no need to try to find food. The research method used is qualitative research with a library research approach. The study results show that contemporary da'wah's problems have faced various challenges and difficulties, both internally and externally. The challenge of cultural poverty finds at least four classifications of discussion: forms of cultural deprivation, the impact of cultural lack, the causes of poverty, poverty, and its alleviation strategies. Furthermore, the function of da'wah in overcoming cultural poverty will only be optimally achieved if the community realizes the importance of effort and hard work, including increasing the application of social care among fellow believers, which is very much needed in social life.

What Should Churches Post on Facebook? An Exploratory Study of the Perceived Contribution of Facebook Posts to the Mission of Churches

Facebook is the most popular social networking site in the world and is used by many churches. This study seeks to discover the type of Facebook posts that most contribute to the perceived spiritual formation of church attenders as defined by typical church mission statements. A broad range of church attenders who use Facebook ( N = 161) completed an online survey focusing on their church's Facebook page. They indicated the degree to which they believe various types of their church's Facebook posts contributed to their spiritual formation, specifically, their relationship with God, their relationship with fellow believers, their personal spiritual growth, and their involvement in ministry or service. They also indicated what type of posts they would like to see more frequently from their church. An exploratory analysis found that posts that had greater cognitive content (specifically, live broadcasts, video recordings, announcements, and devotionals) were perceived to contribute more to church attenders’ spiritual formation than did posts with less cognitive content (humorous memes, photos, inspirational quotations, and external links). Confirming these results, participants also expressed a preference for their church to make more posts with high cognitive content than posts with low cognitive content. These results lead to several applications of how churches can better use Facebook to contribute to their mission.

The Yonder Man and the Hypocrite in Seneca’s Epistle 59 and Paul’s Letter to the Romans

Scholars have long recognized how Romans 1–2 is replete with resonances of Stoic traditions as they have referred to specific similarities in Seneca’s writings and the impact on the interpretation of the letter. Nevertheless, a significant parallel to Paul’s polemic against his fictitious opponent in Rom 2:17–24 has been neglected, namely, Seneca’s invective in Epistle 59. There, the Stoic calls out the “yonder man,” who harms others despite being known as “most gentle”; who robs others despite being considered “most generous”; and who engages in drunkenness and lust despite his reputation of being “most-temperate.” This parallel is also relevant because, like that of Romans 2, the larger context of Epistle 59 also regards human depravity. Therefore, in this article, I will seek to buttress the conclusions from scholars regarding how well Romans 2 aligns with passages from Seneca. I will also aim to show, however, that—in contrast to Paul—Seneca shows solidarity with his interlocutor by recognizing his own shortcomings. Hence, while the similarities help scholars understand how Stoic traditions impact the creation and interpretation of Romans, the convergence between Epistle 59 and Romans 2 also highlights their great divergence. Thus, while the comments in Epistle 59 support the arguments regarding Stoic influence in Romans, the parallels remind the scholar that even as Paul draws upon Stoic ideas and rhetorical devices to deride his interlocutor, he would also consider himself and his fellow believers as not only distant from the likes of the pretentious yonder man but from the humble hypocrisy of Seneca too.

Prinsip Dasar dan Batasan-Batasan dalam Aktivitas Ekonomi Islam

Mu'amalah is the activity of arranging matters related to the way of life of fellow human beings to meet their daily needs. Mu'amalah aims to provide convenience in fulfilling the necessities of life, to understand each other between sellers and buyers, to help each other, and to strengthen ties of friendship between fellow believers. Even so, not all of these goals can be implemented in a syar'i way. There are still many problems that occur because of the mu'amalah process in practice. So that the guidelines and order of mu'amalah need to be known and well studied. This research uses the library study method which is carried out by searching for the necessary information through the library materials needed by researchers. Based on the research conducted, it was found that the principles of mu'amalah are the main things that must be fulfilled in carrying out activities related to material rights with fellow human beings. Meanwhile, the limitations are maisir, gharar, haram, riba, and bathil.

Supporting the Waldensians

Early modern aid to foreign fellow believers is usually seen as an expression of confessional solidarity, initiated by and through religious networks. By studying four collections organised in the Dutch Republic between 1655 and 1731 in aid of Waldensians persecuted in Savoy, this article argues for a broadening of our perspective on transnational aid beyond the narrow confines of religious solidarity. It investigates the role of the Dutch civil authorities in the provision of transnational aid to foreign Protestants, through an analysis of the decision-making process that followed aid requests, the manner in which charitable collections were organised, and how the resulting proceeds were used. Even if aid was only given to fellow believers, for the Dutch authorities such aid was never merely a question of confessional solidarity: it was first and foremost an instrument of national foreign policy. This adds an important dimension to our understanding of transnational aid to foreign fellow believers.

INTERNALISASI NILAI KEBAIKAN AGAMA LAIN MELALUI PENDIDIKAN AGAMA KATOLIK DI SEKOLAH MENURUT NOSTRA AETATE

The Nostra Aetate document is a teaching of the Catholic Church which teaches that every religion has good values. In the document of Nostra Aetate Art. 2, the Church expresses it’s respect for other religions, and at the same time invites everyone to build a religious dialogue with fellow believers of other religions. It is because the Church views dialogue as a means that helps everyone to recognize and understand the values ​​of goodness in other religions and learn to respect the teachings of others religious faith. This study uses qualitative research methods with research respondents consisting of the teachers who are teaching Catholic Religion. The aims of this research are to explain the teaching of the Nostra Aetate document; to describe the view of the Nostra Aetate document on other religions; and to identify the internalization of the good values ​​of other religions through Catholic religious teachingh in schools. The results of the study showed that the respondents had known and understood the content of Nostra Aetate document. Based on the results of the study, the respondents also understood the views of the Nostra Aetate document on other religions. Furthermore, the respondents have also tried to internalize the good values ​​of other religions to students through Catholic religious teaching in the schools.

«МАТЕРИАЛЬНАЯ РЕЛИГИЯ» КАК МЕТОД СОЦИАЛЬНОЙ АНТРОПОЛОГИИ И ПРОБЛЕМА ДОСТУПА ИССЛЕДОВАТЕЛЯ К «РЕАЛЬНОМУ» РЕЛИГИОЗНОМУ ОПЫТУ (ЗАКЛЮЧЕНИЕ)

The methods of “material religion” elaborated in social anthropology and the materialistic (Marxist) approach to the study of religious life are methodologically different ways of turning our accustomed understanding upside down: the spiritual activity of Homo religiosus, acting as generating source, produces something material—sacred images, houses of prayer, and objects of worship. The method of material religion involves determining how the culturally specific sensory experience of the individual generates that which is interpreted by this individual, their fellow believers, and external observers—who usually receive accounts of such states in narratives—as actual religious experience. But behind what is read as a replica of the spiritual, disembodied world there is always the work of man, which, however, can be difficult to recognize in this quality. The Marxist materialist perspective, inevitably sharpened critically against religion as a typical ideology, seeks to find a basis for spiritual life in the economic conditions of human existence and society, which in this tradition of understanding human nature, are inevitably linked to labour. These two research traditions, which have the potential to enrich each other, remain in different segments of the academic field. One possible common ground for a collaborative project for these two perspectives is the study of infrastructural aspects of religious life. Another collaborative project could be the very work of social anthropologists who, using their bodies and intellect as their most accessible and potentially inalienable research tool, produce experiences comparable to those of believers and translate them into the terms of social science.

Failures of being

“Being” can be a heavy burden to carry in Sinja, Nepal. The lack of a given self comparable to the Christian soul makes the struggle for being a potentially life-threatening affair, especially when circumstances impede the fulfillment of social expectations. Suicides that flow from the incapacity to embody what a person is socially expected to be illustrate the phenomenological dimension of what “social death” might really mean for people whose being is articulated in and through webs of social ties. Conversion to Christianity provides social misfits with a community of fellow believers that promises to guarantee them a full-fledged presence in the world vis-à-vis the potentially devastating outcomes of an utter failure of being, yet which also poses entirely new challenges. Ernesto de Martino’s concept of “presence” captures the existential stakes of conversion better than sweeping tropes about the in/dividuality of personhood, circumventing the impasse faced by long-standing debates in the anthropology of Christianity.

Penanaman Nilai Toleransi Beragama oleh Guru PAI di SDN 015 Sawit Permai Kecamatan Dayun Kabupaten Siak Provinsi Riau

The background of this research is that in the SDN 015 Sawit Permai school there are two religionsadhered to by the students at the school, namely Islam and Christianity which are joined in oneclass, but in SDN 015 the dominant number of students is Muslim. Even though they have different beliefs, basically in their friendship relationship they still tolerate each other without any label of having to be friends with fellow believers, Islam and Islam, Christianity and Christianity. At SDN 15, not only are the students of different religions, but the teachers there are also of different religions, the same is true of the students. Even so, there is no gap between Muslims and Christians, peace is still carried out in schools even though there are different religions. This type of research is a field research (field research) with a qualitative descriptive approach. Data collection techniques were taken through observation, interviews, documentation with key informants and supporting informants. Based on the results of the author's research, it can be concluded that the cultivation of the value of religious tolerance by PAI teachers at SDN 015 Sawit Permai, Dayun District, Siak Regency, Riau Province still exists but has not been maximally carried out, only limited to reminding and exemplifying and inculcating the value of religious tolerance by PAI teachers at SDN 015 Sawit Permai, Dayun District, Siak Regency, Riau Province, among others by respecting andappreciating interfaith, instilling tolerance in differences, maintaining mutual understanding,supervising, upholding mutual love.

Fellow believers helping persons addicted to pornography by becoming an embodiment of love

Considering the growing problem of different internet addictions and their impact on individuals, couples, families, the church and society, it is important that churches seek to address the need for effective loving guidance in their pastoral care. This article examines a way in which congregations could help a person addicted to pornography to grow to freedom. A literature study was done to describe pornography addiction and compared it to cybersex. Subsequently, the influence on relationships of constant involvement in pornography is discussed, followed by a discussion of the relationship between sexual addiction and intimacy, and the causes of the fear of real-person intimacy. The healing of wounds that have led to the pornography addiction is investigated. The Journey Program is also analysed to discern its theoretical framework and investigate the biblical foundation of each of its metatheoretical starting points. Finally, practical theological guidelines are proposed for pastoral care of the pornography addict in the context of a congregation.Contribution: This article contributes to the understanding of pastoral care to the pornography addicted person and to the founding of a pastoral program based on the Word of God according to the convictions of Reformed theology.

Aktualisasi Nilai-Nilai Ajaran Islam Rahmatan Lil Alamin di Perguruan Tinggi Umum

Rahmatan Lil 'alamin is a term of the Koran referring to the main purpose of da'wah carried out by the Prophet Muhammad SAW. This term is often used to explain that Islam is a religion of peace, compassion, tolerance, and love of kindness. However, in the Qur'an, the hadith and the history of the da'wah of the Prophet Muhammad and his companions show that not all activities aimed at upholding rahmatan lil' alamin can be presented with peace, compassion, tolerance, and love of kindness, but there is also the concept of jihad, amar ma' Ruf nahi munkar and wala 'with fellow believers. This paper tries to explore the meaning of grace in the Qur'an and how to make it happen with the thematic interpretation method approach. Based on the results of the study, it was found that the meaning of rahmatan lil 'alamin will be realized when there is a balance between hablun minallah and hablun minannas, namely implementing twelve activities related to the hablun minallah relationship and twelve activities related to hablun minannas.

DETERMINING THE STATUS OF THE ONTOLOGY OF THE DAKWAH STRATEGY

Determining the ontology status of a science becomes important. Especially if the science is used as a study or theoretical basis to explore the object of research. Da'wah strategy as a science at this time is needed by a religious institution or preacher to spread religion. For this reason, the spread of various religions in Indonesia requires a different strategy from each religion. Writing this article aims to determine the ontology status of the da'wah strategy carried out by the Malang Prayer Center Foundation (YSC) and as a pre-research activity prior to field research. The success of YSC's da'wah strategy in Tugurejo Village is an interesting research object to know so that it can be used as a da'wah strategy for other religious groups, especially those motivated by religious conversion. Spreading religion (preaching) to fellow believers is indeed necessary to achieve the degree of piety. However, there will be conflicts between religious communities if the da'wah is intended for religious conversion. For this reason, an appropriate da'wah strategy is needed in accordance with the nature of its ontology as a science. The research in writing this article is based on a type of qualitative research literature study which has seven steps in the research process. From this literary research, it can be concluded that at this time there are various da'wah strategies, including smart da'wah, wasahtiyah da'wah, al Bayanuni da'wah. Based on the three da'wah strategies, the ontology of YSC Malang's da'wah strategy leads to wasahtiyah da'wah.

'TAWHID' (MONOTHEISM) TRILOGY EXISTED IN TEACHING MATERIALS OF AKIDAH AKHLAQ IN THE 2013-CURRICULUM

This research reveals the idea of the tauhid trilogy theory which roots from Salafis and its existence in the latest 2013 curriculum teaching modules of Akidah Akhlaq from several publishers in various cities which become a reference for teachers and writers for students at the high school level are equivalent, of course from the teaching process from the teacher, from the point of view of education, it will have a real impact, both the impact of theological thinking to character and real attitude in the form of real action. In this study the authors used a qualitative approach, an approach that emphasizes the analysis on the deductive and inductive inference processes as well as on the analysis of the dynamics of the relationship between observed phenomena. From this research, we obtain descriptive data describing the objectives and material, training and evaluation that learning the tauhid trilogy has a tremendous impact on students' beliefs and even becomes the attitude of real action. The data obtained through observation and documentation are then processed into information. The big conclusion from this research will strengthen the views of the moderate Ahlussunnah wal Jama’ah on the tauhid trilogy who have theological problems. This view is strengthened by tracing the genealogy of its roots of thought and the basics of its foundation from the holy texts of Quran and hadits, then discussing it scientifically and concluding it carefully so it can be justified with the considerations of experts from both competent theologians, commentators and legal practitioners. Based on that, this research shows that generally the thought of this tauhid trilogy is a new thing in the realm of Islam, especially in terms of the reasoning of faith which did not exist during the Shalaf Shaleh generation, whose validity is also still debatable, problematic and questionable. In particular, if we investigate further from the development of education, it will have a big impact on society, not only peace in religion, but it can shake religious moderation and lead to anti-tolerant attitudes but to acts of anarchism, radicalism and terrorism that justify the blood flow of fellow believers and same religion, country, and nation.

KEHIDUPAN PENYEMBAHAN DI ERA PENTAKOSTA KETIGA DAN IMPLIKASINYA TERHADAP AMANAT AGUNG

The Third Pentecostal Movement, as a development of Pentecostal theology, has influenced the worship life of Pentecostals. This paper aims to explain how the worship life in the Third Pentecost era and its relation to the completion of the Great Commission of the Lord Jesus. Qualitative methods are used to achieve this goal, using a systematic and phenomenological literature study approach toward 4 interviewees. The results of the observations show that the worship life in the Third Pentecost era is characterized by a special spirituality, namely emphasizing the practice of speaking in tongues and providing space for other manifestations of the power of the Holy Spirit. It is the practice of spirituality that attracts people and ultimately provides momentum for the preaching of the gospel. In addition, the spirituality of the Third Pentecost is also marked by a life of prayer and intense meditation on God's Word as well as the fellowship of believers in cell groups. This spirituality encourages God's people to carry out evangelism and discipleship so that more people experience God. Spirituality in the Third Pentecostal era is not only self-empowerment, but also missionary. Thus, it can be concluded that the worship life in the Third Pentecost era is characterized by an emphasis on the use of tongues (glossolalia), a life of prayer and meditation on the Word, and the practice of discipleship through cell groups as bridges and media for the completion of the Great Commission of the Lord Jesus.

HADIS-HADIS TENTANG TOLERANSI BERAGAMA DALAM PEMAHAMAN DAN PENGAMALAN SISWA SMK TEXAR KARAWANG

Religious harmony should be realized by mutual respect among fellow religious adherents. The reality that occurs in social life is still found in various cases of intolerance. This is a problem that needs to be solved. Understanding of religious teachings and education is needed to foster harmony. Therefore, this paper discusses the Hadith of the Prophet Muhammad SAW related to the teachings of tolerance by analyzing the hadiths that have the same theme. The method used in this research is a descriptive qualitative method using Living Hadith. Tolerance emphasizes the attitude of accepting existing differences and responding well in order to maintain peace among others. Islam is a religion that makes tolerance the most important part, this attitude is more widely applied in social interactions as the Prophet Muhammad SAW has described that the Islam that he spread on earth has educated humans to be able to respect each other among fellow believers without hatred and revenge.

Историко-педагогические предпосылки, условия и факторы открытия православных общеобразовательных школ в новейшей истории России

The article analyzes the historical and pedagogical prerequisites, conditions and factors of the emergence of Orthodox general education schools in the domestic educational space in the period from the beginning of the 90s of the twentieth century to the present. The restoration and characterization of the genesis of the process of creating Orthodox general education schools is carried out on the example of educational organizations in the city of Moscow. The use of statistical, comparative-comparative, reconstructive, historical-retrospective, as well as methods of interviewing, discussing and analyzing materials from official websites, reports on activities, information provided by directors, teachers and staff of Orthodox secondary schools made it possible to establish the following. The emergence of Orthodox general education schools is an innovative phenomenon in the modern history of Russia: before the revolution of 1917, starting with the Baptism of Rus, Orthodoxy was the state religion, including compulsory for teaching at school, which determined its way of life. but rather, schools of different confessions or, for example, digital (under Peter the Great) were in the indicated period a kind of pedagogical innovation; in the period after the revolution of 1917 and until the end of the 1980s, religious education in all forms and forms in the USSR was prohibited, and only from the beginning of the 90s of the twentieth century in the Russian Federation, in other historical conditions - now a secular democratic state, open for cooperation with religious organizations of traditional confessions, it became allowed to open private schools of confessional orientation. The conditions for the functioning of Orthodox general education schools in these realities were the activities of Sunday schools, the initiative of parishioners and the support of this initiative on the part of the parish rectors, as well as on the part of the city authorities. Among the factors that influenced the emergence of the first Orthodox general education schools in Russia were the conversion of people to the Orthodox faith, the revival of churches and the revitalization of parish life, the desire of parents to educate their children on the basis of the Orthodox worldview and in conditions of communication with like-minded people and fellow believers.

Pandemic ecclesiology: Church re-actualisation during the pandemic

The coronavirus disease 2019 (COVID-19) pandemic has brought significant changes to the life of the Christian church in Indonesia. Such changes can degrade the essence of the fellowship of believers. The reality of the COVID-19 pandemic, which became the church’s starting point, has triggered a change in the pattern of carrying out its duties and services to the people and their environment. The church can adapt and transform its ministry innovations as a living organisation. The church needs to reinterpret the effectiveness of its presence through adapting new service patterns, namely onsite services to virtual services or hybrid services, to remain relevant to every dimension of rapid change in all aspects. This research study analyses the actualisation of church ecclesiology in the midst and after the pandemic. Using descriptive qualitative methods with interactive data analysis from Miles and Huberman, the following points have been found: (1) virtual ministry as a church reality, (2) a pneumatic encounter spirituality characterises the church, (3) ecclesiology in the context of universal communion and (4) the sacrament as a means of manifesting divine power.Contribution: This study provides the concept of collaboration between ecclesiology as a principle and technology as a method. Ecclesiology and technology can realise the ministry of church unity. Collaboration between principles and methods in the church will build a flexible church in all conditions. However, the principles and duties of the church vocation are not neglected.

Discrimination Between Religious and Non-Religious Groups: Evidence from Marking High-Stakes Exams

Abstract While religions frequently preach preferential treatment of fellow believers, the magnitude and economic implications of religiosity-based discrimination are largely unknown. Religiosity is often confounded with ethnicity, but it varies even within ethnicities and religious denominations. It is also seldom observed in administrative data. This paper exploits a setting that avoids these limitations. We analyse grading decisions in national matriculation exams in Israel, exploiting unique features that reveal student religiosity to the graders, and grader religiosity to the researcher. We find evidence of in-group bias between religious and non-religious groups, but in our setting this effect is very small. There seem to be two main reasons. First, religious in-group bias is limited to male graders only. Moreover, patterns of bunching in the grade distribution suggest the bias is primarily due to the religious—rather than secular—men. This is a small fraction of the grader population. A second potential reason is that many graders live in integrated communities. Our evidence suggests that living and working in close proximity to people with different levels of religiosity attenuates discrimination.

Mormonism and White Supremacy: American Religion and the Problem of Racial Innocence

Mormonism and White Supremacy: American Religion and the Problem of Racial Innocence