This article is an echotheological study of the basis of Israel's election and agreement as God's people in relation to the ownership of the Land of Canaan. Israel as a nation and chosen people certainly have a duty as a blessing to others. This study departs from the meaning of the agreement affirmed on Mount Sinai, namely that God wants Israel to live in loyalty and always care for social life. The agreement was subsequently implemented in the form of the giving of the land of Canaan as another symbol. The promised land management is not only for the benefit of the people of Israel, but also must have a social dimension for the poor, oppressed, and marginalized, this is the ethical basis of Israel's life as God's people. Land must be cultivated as a source of God's peace (syalom) for all His creatures, because only in this way can they breathe in the covenant with the Divine, God the Almighty. Furthermore, at the end of this paper it will be concluded that human beings as God's representatives do not mean acting according to their own desires, because humans must always remember that everything will be accounted for back to God.Abstrak: Artikel ini adalah sebuah kajian ekoteologis mengenai dasar pemilihan dan perjanjian Israel sebagai umat Allah dalam hubungannya dengan kepemilikan Tanah Kanaan. Israel sebagai bangsa dan umat pilihan tentunya memiliki tugas sebagai berkat bagi orang lain. Kajian ini berangkat dari makna perjanjian yang ditegaskan di Gunung Sinai, yaitu bahwa Tuhan menginginkan Israel hidup dalam kesetiaan dan selalu peduli pada kehidupan sosial. Perjanjian itu selanjutnya diem-plementasikan dalam bentuk pemberian tanah Kanaan sebagai simbol yang lain. Pengelolaan tanah yang dijanjikan tidak hanya untuk kepentingan rakyat Israel, tetapi juga harus memiliki dimensi sosial untuk orang miskin, tertindas, dan ter-pinggirkan, hal tersebutlah yang menjadi dasar etis kehidupan Israel sebagai umat Allah. Tanah harus diusahakan sebagai sumber kedamaian Allah (syalom) untuk semua makhluk-Nya, karena hanya dengan cara ini mereka dapat bernafas dalam ikatan perjanjian dengan yang Ilahi, Allah Yang Maha Kuasa. Selanjutnya, pada bagian akhir tulisan ini akan disimpulkan bahwa manusia sebagai wakil Allah bukan berarti berbuat sesuai dengan keinginan dirinya sendiri, karena manusia harus selalu mengingat bahwa segala sesuatu akan dipertanggungjawabkan kem-bali kepada Allah.

The high divorce rate in Indonesia, including among Christian families, has in recent years been a struggle together. Divorce itself is the mouth of a variety of pressures faced by Christian families that are not properly resolved. Not a few Christian families have a vulnerable resilience due to their inability to manage conflicts that occur. On the other hand, the Church must recognize that it has an ethical and theological responsibility to maintain the resilience of the family members of its congregation. However, the fact is that most churches do not have a programmed mission to nurture husband and wife members of their congregations in order to maintain family resilience. In fact, many churches do not have documented teaching material for cultivating Christian families. This article is a summary of development research that seeks to create a design for Christian husband and wife formation materials that can later be used by church leaders for the survival of the family of church members. The research method used is Research and Development (R & D), which is used to produce certain products, and test their effectiveness. In this research, the design of Christian husband and wife guidance materials for the family resilience of church members is produced.

This paper is an attempt to reinterpret the Song of Songs 7:10 - 8: 4 using the Critical Historical approach in a gender perspective. The Critical Historical Approach is a method of interpretation that emphasizes historical findings, both the history of the text and the history of the context of the text. For a very long time this passage has been interpreted allegorically, human relations with God are like lovers, but this time the text will be interpreted more freely and let it speak independently of traditional concepts of thought. The Song of Songs 7:10 - 8: 4 was written in the Babylonian Exile when the Persian Empire ruled the land. In socio-historical terms, the text can be understood to offer a new concept for the improvement of the nation which at that time needed new strength, namely gender equality between men and women. Equality of both sexes is an idea that is a great leap in that era.Key Words: Song of Songs 7:10 -8: 4, Interpretation, Gender Perspective, Equality.

This article describes how a great prophet, Jeremiah, who was chosen by God, worked among the Israelites who were living in exile. During his ministry, he received a lot of criticism from other prophets; there was a conflict in the news. In writing this article, a constructive theological approach was carried out for students in understanding the differences in the teachings conveyed by Jeremiah and the other prophets. This approach will explain how the content of Jeremiah's teaching is a message of peace that can be received by the Israelites as immigrants in a foreign land. How do students, as newcomers to a new place, adapt to the new context and lifestyle to feel peace?

Artikel ini adalah suatu upaya mencari makna ekoteologis dari teks penciptaan yang ada dalam Sastra Hikmat Perjanjian Lama. Subordinasi tema penciptaan dengan tema teologi lain dalam Perjanjian Lama membuatnya tidak dapat berbicara secara utuh. Demikian pula upaya yang dilakukan dalam menggali tema penciptaan biasanya hanya seputar teks dalam kitab Kejadian, hal tersebut menafikan bahwa ada bagian lain dalam Perjanjian Lama yang berbicara lantang tentang tema penciptaan ini. Oleh karena itu tulisan ini mencoba mengeksplorasi tema penciptaan dari bagian Sastra Hikmat Perjanjian Lama dengan menggunakan metode studi pustaka, meneliti sumber-sumber referensi dari penelitian yang berkaitan dengan teks terpilih dan mengimplementasikannya bagi tanggung jawab umat terhadap pemeliharaan alam. Hasil penelitian mengemukakan bahwa manusia adalah ciptaan yang bertanggung jawab menjamin keteraturan alam, hikmat Tuhan memampukan manusia untuk menjadi sahabat alam.