This study aims to describe the influence of the parish spiritual life toward students' interest in studying the Bible. This study used a quantitative approach. The research sample consisted of 332 high school students, both private and public, in the city of Ruteng, Manggarai Regency, which were taken using a proportional random technique. The data collection instrument used a closed questionnaire. The data analysis technique used Pearson Product Moment Correlation with SPSS version 23.0. The results of the data analysis showed that there was a correlation between parish spiritual life and an interest in studying the scriptures (r = 0.605). As a result, the parish spiritual life contributes 36.4% to the interest in studying the scriptures. Since the regression of biblical interest in parish spiritual life is linear, this relationship is predictable. So, more involvement in spiritual life in the parish means that students will be more interested in studying the scriptures if they spend more time there.

Now, we are in Asean Economic society. It means every man is demanded to improve him/herself, undergoing severe training as a competitive person in order to not be marginalized in MEA. Catehist as the part of society is also included in this insist. So, the catechists must perform theirself competitively and professionally. As a professional, chatechist must have the standard of expert and certain competency in running their profession.The consequences of prefession is contract of employment, namely doing the job in compliance with minimal demand rewarded and decided standard. Beside it, pastoral as a profession has etiher inside or outside competition. The outside competitions such as the the better capability and skill. Through this article, Christian Dahurandi presents the ideal concept about the ideal, professional and competitive chatechist in coping with MEA. At least, the writer suggests that in relation with inside competition, pastoral agent must competitive and creative in obtaining the job opportunity. The pastoral profession will face the global market context that current to free trade are in MEA asociation.

Pendidikan karakter merupakan aksentuasi pendidikan Indonesia sekarang ini. Amanat UUD 1945 alinea ke-4 yang mendorong tujuan pendidikan untuk mencerdaskan kehidupan bangsa, secara operasional diimplementasikan dalam rencana strategis pendidikan formal melalui rancangan kurikulum 2013 yang menekankan “peningkatan akhlak yang mulia”. Ada berbagai nilai karakter yang ingin ditanamkan pada peserta didik. Salah satu nilai karakter yang penting adalah nilai moral religius. SMAK Setia Bhakti Ruteng, Kabupaten Manggarai, Propinsi Nusa Tenggara Timur merupakan salah satu sekolah menengah atas yang fokus pada penanaman nilai karakter religius khususnya nilai moral Kristiani. Sesuai spirit pengelola sekolah, yaitu Para Suster SSpS (Servorum Spiritu Sancto), nilai moral Kristiani/Katolik merupakan pusat perhatian pengembangan karakter di tempat ini. Nilai tersebut meliputi kerja sama, kejujuran, tanggung jawab, iman/percaya, pengorbanan, keserdehanaan dan kasih. Hasil tes awal menunjukkan bahwa tiga nilai yaitu kerja sama, kejujuran dan tanggung jawab dinilai kurang memuaskan dimiliki para peserta didik. Terdorong oleh keprihatinan terhadap kondisi awal ini maka dilakukan suatu tindakan penanaman nilai dengan menerapkan metode penelitian tindakan yang meliputi tahap pra tindakan, tindakan siklus I dan tindakan siklus II dengan berpedoman pada metode penelitian tindakan Kemis dan Mc Stagart. Langkah-langkah setiap tahapan siklus meliputi: perencanaan, pelaksanaan, pengukuran dan refleksi. Isi tindakan yang dilakukan adalah internalisasi nilai moral Kristiani dalam setiap tahap tindakan dengan menggunakan pendekatan community building. Hasil tindakan menunjukkan bahwa pendekatan community building memiliki tren penilaian positif dengan perolehan gain score sebesar 62%. Itu berarti pendekatan community building yang dilakukan dapat mendongkrak kenaikan 62% nilai moral Kristiani peserta didik di SMAK Setia Bhakti Ruteng.

Pastoral service is a shepherding activity performed in Catholic Church for obtaining eschatological salvation. The eschatological salvation begins in this world and will be completed in when we face to face meet God. To gain such a salvation, an effective and efficient pastoral service is needed. An effective pastoral service is characterized by ability of facilitating the people of God to have a real, concrete and measured salvation in the world and will be completed. An efficient pastoral service, however, is a rationality of input resource of the salvation reached in pastoral activities. The rationality of such a service is measured by valuating gained profit as a standard of effective service. To reach this end, pastoral service of the Church as an institution, at least, should improve some principles such as productivity, service quality, responsivity, responsibility, accountability, effectivity, efficiency, reallybility, trustworthy and justice. In addition, pastoral service needs a shift of paradigm to be more “listening” than “telling”, “serving” rather than “controlling” in order to avoid the “comfort zone”. This also requires management principles, among others: catalytic pastoral, ecclesiastical pastoral, competitive pastoral, mission-zeal pastoral, results-oriented pastoral, faith-oriented (Church), producing-oriented pastoral rather than spending, anticipatory pastoral; bottom up pastoral, a “market” system for pastoral competitive.

The Disruption era is part of the context of today’s society. This era was born from revolution 4.0. The era of revolution 4.0 is one stage of the industrial revolution that adopts the idea of a computerized system in management. By doing so, various virtual information technology products have emerged that lead to MOOCs (Massive Open Online Courses) system. The flood of technological innovations certainly brings various dilemma situations in various dimensions of human life. This situation arises when something common becomes unusual or vice versa thanks to the ability of digital technology. One of the permanent life systems and functions which regulates human efforts to meet their daily needs is institutions both local institutions such as families and indigenous peoples and new institutions (such as modern organizations). One of the important institutional actors is leadership. In short, leadership is defined as a leader’s efforts to influence its members to achieve goals. Therefore, it requires at least three fundamental institutional leadership styles to face the disruption era, namely situational leadership, transformational leadership and servant leadership. Situational leadership helps leaders to strengthen internally human resource commitment of staff or institutional members in accordance with the institutional context. Transformational leadership encourages the creation of institutional innovation according to its vision and mission. Institutional innovation begins with a leader’s efforts to constantly renew himself (on going formation) so that he/she is able to become agents of change for the institution and its members. Finally, servant leadership tries to encourage institutional functions to remain human-oriented since human beings are the image of God/Creator. These three leadership styles should become standard leadership styles which should be applied in institutions to ward off the dilemma of innovation in the disruption era.