Abstract. This manuscript is a study considering to the phenomenon of gender discrimination that still occurs in Christianity. The purpose of this study was to construct the idea of gender equality and justice within the framework of Pentecostal Hospitality Theology. The method used in this research was descriptive analysis and constructive argumentative using literature data related to Hospitality Theology, especially, the Pentecostalism’s response to the issue of gender equality and justice. As a result, Hospitality Theology is a theological construction that expresses openness to all differences equally and fairly. In conclusion, Pentecostal Hospitality Theology cannot be separated from the event of the outpouring of the Holy Spirit. It departs from the narrative virtues of the early church which welcomed different and foreign identities in equality and justice.Abstrak. Naskah ini merupakan sebuah kajian yang memperhatikan fenomena diskriminasi gender yang masih terjadi di kekristenan. Tujuan kajian ini adalah mengonstruksi ide kesetaraan dan keadilan gender dalam bingkai Teologi Hospitalitas Pentakostal. Metode dalam penelitian ini adalah analisis deskriptif dan argumentatif konstruktif dengan menggunakan data literatur yang terkait dengan Teologi Hospitalitas, khususnya sikap Pentakostalisme terhadap isu kesetaraan dan keadilan gender. Hasilnya, Teologi Hospitalitas merupakan konstruksi teologis yang mengekspresikan keterbukaan pada segala perbedaan secara setara dan berkeadilan. Sebagai kesimpulan, Teologi Hospitalitas Pentakostal tidak dapat dilepaskan dari peristiwa pencurahan Roh Kudus dan berangkat dari virtue naratif jemaat mula-mula yang menyambut identitas berbeda dan asing dalam kesetaraan dan keadilan.

The phenomenon of natural disasters has been felt in recent years and has become a global concern. This concern occurs because, the intensity of natural disasters that are increasingly frequent in various parts of the world lately, taking many victims both human, property, and other lives. Religions (including the church), however, have an essential calling and responsibility in dealing with the problem of the victims of the disaster. However, today's reality shows that religions (as well as internal church) are still involved and struggling in classical debates about teachings (dogma) about who God is: about his name, which God or religion is true, or what God teaches in which religion or church which is considered correct. Abstrak Fenomena bencana alam sangat terasa dalam beberapa tahun terakhir sampai-sampai menjadi perhatian dunia. Hal ini terjadi karena, intensitas benca-na alam yang semakin sering terjadi di berbagai belahan dunia termasuk di Indonesia akhir-akhir ini, bahkan mengakibatkan banyak korban yang berja-tuhan, selain kehilangan harta benda. Melihat fenomena ini gereja memiliki panggilan dan tanggung jawab yang hakiki dalam dalam menangani korban bencana tersebut. Namun, realitas yang terjadi adalah Agama-agama lain bahkan gereja masih saja terlibat dalam berbagai perdebatan mengenai siapa Tuhan itu, mengenai nama-Nya, Agama mana yang benar, ataupun ajaran Tuhan dari agama atau gereja mana yang dianggap benar.

A woman is more often become second-class citizens in terms of leadership. Although age has become the time of emancipation, however, in some sectors of life, a women have not got the right place and in accordance with nature. This also happens in church life. Many of the rules and procedures that the church does not provide flexibility for women to lead. There are many reasons, such as reasons for prohibiting the biblical text, up to a certain cultural reasons, including certain church culture that has not provided the opportunity for women to lead. Therefore, in this Tulsan authors highlight the role of women in the New Testament for the development of women's leadership in the church. Abstrak Perempuan atau wanita lebih sering menjadi warga kelas dua dalam hal kepemimpinan. Walaupun zaman ini telah menjadi zaman emansipasi, namun demikian di beberapa sector kehidupan, perempuan atau wanita belum mendapat tempat yang pas dan sesuai dengan kodratnya. Hal ini juga terjadi di dalam kehidupan bergereja. Banyak peraturan dan tata gereja yang tidak memberikan keleluasan bagi perempuan untuk memimpin. Ada banyak alas an, seperti alas an teks Alkitab yang melarang, sampai alas an budaya tertentu, termasuk budaya gereja tertentu yang belum memberikan kesempatan kepada perempuan untuk memimpin. Oleh karena itu, dalam Tulsan ini penulis menyoroti peranan perempuan dalam Perjanjian Baru demi perkembangan kepemimpinan perempuan di dalam gereja.

Harmony between the people of religion in Indonesia is not only the responsibility of the government, but it is also the responsibility of all Indonesians to maintain the integrity of the nation by building an attitude of tolerance and tolerance, and harmony among the people themselves. This also applies to Christians in Indonesia, to take part and be active in building harmony between religious communities. The Bible, especially Romans 14: 1-4 provides a good example for Christians to respect and respect one another, and not to humiliate and judge one another, so that inter-religious harmony can be maintained properly. And this is the model of religious moderation that Christian scriptures uphold. This research was written using a descriptive qualitative method using journal and book sources as the main reference. The discussion was carried out by explaining the concept of harmony of religious communities in Indonesia, then briefly describing the concept from a Christian perspective. The analysis, which is a deconstruction, is specifically directed at Romans 14: 1-4 which is in the spirit of harmony both internally and among religious communities within the framework of moderation in Indonesia. Opportunities and challenges according to Indonesian conditions are discussed at the end. The conclusion is that religious harmony according to Romans 14: 1-4, stimulates Christians to further increase religious moderation in Indonesia, which, although different in terms of ethnicity, ethnicity, religion, and RAS, is tolerant and accepts others as they are, makes it less difficult for Christians to judge and humiliate others.

In Indonesia, violence in the name of religion has occurred many times since the reformation began. The trigger is religious fundamentalism and radicalism that increases and affects intolerant actions, inter-religious conflicts and even terrorism. The Indonesian government has initiated religious moderation through the Ministry of Religion to minimise the negative impacts of excessive religious fanaticism. Christians, who are often victims of many acts of violence, should evaluate the religious practices that have been carried out so far. The mission of Christian evangelism has been a scourge that triggered anti-Christian sentiments, thus giving rise to the stigma of Christianisation. One of the most energetic Christian groups with an evangelistic mission is the Pentecostal group. This article aims to propose constructing the Pentecostal mission, which is rooted in the religious life of the early church as a mission model, through the discourse of their hospitality. The thesis is that hospitality, especially embodied by the early church, expresses a moderate religious way. Therefore, this mission is very suitable to be implemented by Pentecostal groups in Indonesia, which takes a theological locus on the Pentecost narratives in Acts 2.Contribution: This article addresses early church hospitality as a discourse of Pentecostal mission, especially in Indonesia. This article considers that hospitality can be a model for doing church missions in the frame of religious moderation in Indonesia.