Our understanding of “Love and Power” at a glance seems to be the opposite of one another. Generally, the term “Love” is related to understanding or elements that are always modest, succumbing, helpfull, gentle, doing good or in other words always related to conscience “Love” is done not with the intention of being rewarded, but sincerely done and selflessly. Likewise about the term “Power”, it seems like the opposite of “Love”, as if “Power is something that relies on authoritarianism, governing, regulating without compromise, and found in a system of royal government that has the right or authoritarian to regulate the one under it based on the power that is in it. In this paper, the writer tries to describe the meaning and reciprocity of the two words which are viewed in term of Christianity in terms of Christianity, “Love and Power” is not two words that have conflicting meanings, but are interconnected and influence each other in realizing a complete system or link. So in Christianity, the understanding of “Love and Power” is not acontradiction.Keywords: “Love and Power”

The Batak ethnic community consisting of the Batak Toba, Karo, Simalungun, Pakpak and Mandailing communities are North Tapanuli people who adhere to Christianity, Catholicism and Islam. The North Tapanuli people inhabit the Tarutung sub-district, Sipoholon sub-district, Siborong-borong district, Pahae Julu district. , Pahae Jae District, Sipahutar District, Pangaribuan District and Garoga District. . With a pluralistic community background consisting of various religions, the people of North Tapanuli can maintain tolerance between religious believers. It is proven that until now there has not been any conflict between religious groups. The purpose of this research is to examine how the North Tapanuli community builds tolerance between religious believers. In addition, what potential does North Tapanuli have that are used in building tolerance. This research uses qualitative research with a phenomenological approach by conducting observations and interviews and literature study is used in this study. The results of this study indicate that Dalihan Na Tolu as the Kinship System of the Batak community is the local wisdom of the North Tapanuli community. This kinship concerns kinship ties with blood ties (one offspring) and marital ties. Local keariophan has the potential to build tolerance between people. This study concludes that the people of North Tapanuli can build tolerance between religious believers because their local wisdom lives and develops in that community and is hereditary.

The aim of the research is to reveal the deep meaning of hupomone for Paul. Paul saw his obedience and loyality of the teaching he believe. He strongly defended the Jewish teaching and did the customer of his ancestors before he repented. It also happened when he lived in Christ after  his repentance. This research used biblical analysis as the tool to reveal the meaning of hupomone for Paul. The result of the research indicates the hupomone for Paul is his basic attitudes, such as being stickle, stand firm, being steadfast, and being persevere as the loyal followers of best. The writer emphasizesthe meaning of hupomone is very relevant, it has impacts for Christian in this era to face many problems in the world.

AbstracThe environment has a very important life support function. Therefore, management and development are directed to maintain its existence in a dynamic balance through various safeguards and rehabilitation efforts and also the efforts to maintain balance between its elements continuously. Furthermore, it is necessary to improve the harmony of the population and the environment, develop environmental awareness, and encourage participation and self-help of the community in preserving the ability of life (preserving the environment). The attitude and mentality of human who are not aware of the meaning and function of the environment, as well as the meaning of humanity as God's creation have caused various problems in the environment. Humans are given the mandate by God to guard, account for in their use and maintenance, because humans are the highest creation of God from other creations. This paper will describe the meaning of the integrity of creation and environment, the basis of theology about the integrity of creation and environment, problems about the environment, attitudes and responsibilities of Christians about the integrity of creation and environmental sustainability, analysis and conclusion.

In the Bible, we do not see the description of pain and healing as we haveencountered in the world of medicine. However, from a number of terms thebackground or meaning can be known. In the Old Testament, sickness is due to someone experiencing in their body something incomplete, or “badevents”. He does not experience normal bodily and mental life, perhaps due to infection, imbalance (harmony), or backward health, so he is called sick (holi). We see that healing is one of the responsibilities that humans can do for people who suffer from illness. The role of doctor and his remedybecomes and seems to indicate his responsibility towards the sufferingperson, who is deficient in reaffirming the people (cf. the term “hzk piel” in Jeremiah 30:21; 34: 4). In the New Testament, we do not find theimpression of illness arising as a sign of God's punishment, but instead inJesus’ ministry, He healed people, a sign of reestablishing the order of life with God (cf. Luke 4:18). Healing is generally an act or a way to heal the sick, and it can also be mentioned that healing is divine. Healing in Greek is called in the plural meaning the gifts of healing. The healing of miracles in the Gospel of John emphasizes the dynamic work of God and the sign (Greek: semeia) of His power. Disease is not only a result of sin, but also shows God’s work (9:3). So it is clear that healing miracles is not only valid individually, locally, or temporarily physical meaning, but also in general, provision and spiritual.Keywords: Healing, Congregation