Abstract. This article aimed to discuss issues that arise in dealing with the presence of God in the virtual communion in the homes of congregation members, during the Covid-19 pandemic from a biblical perspective. The problem is, is there a strong biblical basis that supports the understanding that God is present in the Eucharistic celebration which is practiced virtually by the pastor in the church without a physical presence of the congregation? The research method used to solve this problem was a qualitative research method by collecting library data from both books and journals in exploring the meaning of John 4:21-24. Through this discussion, the author offered a new biblical theological perspective on the presence of God, which transcends the limits of time and place in virtual Eucharistic ministry. God is Spirit. He cannot be limited by space and time. He is free to be present wherever He wishes.Abstrak. Artikel ini bertujuan untuk menyoroti persoalan yang timbul berkaitan dengan kehadiran Allah dalam Perjamuan Kudus virtual di rumah warga jemaat pada masa pandemi Covid-19 secara biblikal. Persoalannya adalah, apakah ada dasar biblis yang kuat, yang mendukung pandangan bahwa Allah hadir dalam perayaan Perjamuan Kudus yang dilakukan secara virtual oleh pendeta di gereja tanpa kehadiran jemaat secara fisik? Metode penelitian yang dipakai untuk memecahkan persoalan itu adalah metode penelitian kualitatif dengan menghimpun data kepustakaan baik dari buku maupun jurnal untuk menggali makna teks Yohanes 4:21-24. Melalui pembahasan itu, penulis menawarkan suatu perspektif baru secara biblis tentang kehadiran Allah, yang melampaui batas waktu dan tempat dalam pelayanan perjamuan kudus secara virtual. Allah itu Roh. Ia tidak bisa dibatasi oleh ruang dan waktu. Ia bebas hadir di mana pun Ia berkehendak.

Discussions on religious moderation, which are based on several texts in the New Testament, have been carried out by several authors. However, no articles have constructively discussed the religious moderation of the writings of Jesus' sermon on the Mount, Jesus' conversation with the Samaritan woman, and Paul's letters simultaneously. The question is, is there a theological idea of biblical religious moderation that can be taken from both the Gospels and Paul's writings? The purpose of this paper is to conduct a theologically constructive analysis of religious moderation in several New Testament writings, particularly the Sermon on the Mount, Jesus' Conversation with the Samaritan Woman, and Paul's letters. The author uses qualitative research methods to raise biblical theological ideas about religious moderation in these writings. The results of this study indicate that loving the enemy and living in peace and doing good to all people is a theological idea that can be used to moderate radical teachings and extreme attitudes, which are manifested in the life of Jewish religious leaders, and the problems which resulted of beliefs and perspectives difference inside the church as well as outside. AbstrakPembahasan mengenai moderasi beragama, yang bertolak dari beberapa teks dalam Perjanjian Baru, telah dilakukan oleh beberapa penulis. Namun belum ada penulis yang secara konstruktif teologis membahas moderasi beragama dari tulisan-tulisan khotbah Yesus di Bukit, percakapan Yesus dengan perempuan Samaria dan surat-surat Paulus secara bersamaan. Pertanyaan yang timbul adalah, apakah ada gagasan teologis tentang moderasi beragama yang Alkitabiah bisa diangkat dari tulisan-tulisan, baik dari Injil-injil maupun tulisan-tulisan Paulus? Tujuan tulisan ini adalah melakukan analisis secara konstruktif teologis mengenai moderasai beragama dalam  beberapa tulisan Perjanjian Baru, khususnya khotbah di Bukit, Percakapan Yesus dengan perempuan Samaria, dan surat-surat Paulus. Penulis menggunakan metode penelitian kualitatif untuk mengangkat gagasan teologis alkitabiah mengenai moderasi beragama dalam tulisan-tulisan itu. Hasil penelitian ini menunjukan bahwa mengasihi musuh dan hidup berdamai serta berbuat baik kepada semua orang, merupakan suatu gagasan teologis yang bisa digunakan untuk memoderasi ajaran yang radikal dan sikap yang ekstrim, yang nyata dalam tindakan para pemimpin agama Yahudi dan, persoalan-persoalan yang timbul sebagai akibat dari perbedaan keyakinan serta pandangan di dalam jemaat maupun antara jemaat dengan masyarakat di luarnya.

Discussions regarding the Covid-19 pandemic have been carried out by experts in the field of theology. They understood the pandemic as only punishment from God. The question that arises is, is the Covid-19 pandemic, solely a punishment from God? This question arises because, if God is only understood as an angry God, then that view will lead people to understand that God is evil. This article aims to examine the theological meaning of the Covid-19 pandemic based on the idea of paideia in Hebrews 12:4-13. My thesis is, Covid-19 is not only a form of punishment but also a manifestation of God's love as well. The research method I use is qualitative research. Through that method, I offer a new perspective on the meaning of Covid-19 and demonstrate the theological meaning of Covid-19 as a form of education from God to shape human character for a better future.

Abstract This article focuses on the portrait of Jesus as depicted by the Johannine community according to John 9. Exploring the perspectives of Johannine scholars, the historical context of the Gospel of John, and the image of Johannine faith community, this study suggests that a born-blind man is a symbolic figure of the marginalized Johannine community. The marginalization is caused by the conflict between the blind man and the Pharisees, starting with Jesus’ violation of the Sabbath’s rule, and followed by identity conflict concerning Jesus and Moses. The epilogue of John 9 implies a portrait of Jesus as the Mediator through his actions to embrace the blind man following his expulsion. This article concludes with a theological implication concerning the presence of Jesus in the struggle of contemporary marginalized people such as GKI Yasmin and HKBP Filadelfia. Abstrak Artikel ini menyoroti gambaran Yesus yang dikonsepkan oleh komunitas iman Yohanian menurut Yohanes 9. Melalui penelusuran terhadap pandangan para ahli Yohanian, konteks historis Injil Yohanes, dan gambaran komunitas iman Yohanian, kajian ini menemukan bahwa orang buta sejak lahir dalam Yohanes 9 ini adalah tokoh simbolis dari komunitas iman Yohanian yang termarginalisasi. Marginalisasi tersebut disebabkan oleh konflik antara orang buta dan orang-orang Farisi yang dipicu oleh pelanggaran Yesus atas hari Sabat, lalu berkembang menjadi konflik identitas mengenai Yesus dan Musa; karenanya, mengakibatkan orang buta yang Yesus sembuhkan tersebut termarginalisasi dari sinagoge. Epilog Yohanes 9 menyiratkan potret Yesus sebagai mediator melalui tindakannya merengkuh orang buta tersebut setelah pengusirannya. Sebagai simpulan, artikel ini menyodorkan implikasi teologis tentang kehadiran Yesus dalam pergumulan umat masa kini yang termarginalisasi, seperti GKI Yasmin dan HKBP Filadelfia.

In the apostle Paul's letter to the Galatians, one of the principal theological debate sticking to the surface is the status as children of Abraham through circumcision. Because according to a group of Jews Christian who came to Galatia, Gentile Christians shall be circumcised, and implement the law, if they want to obtain salvation. Because safety is only given to those who become the children of Abraham in full. On the other hand, Paul rejected that obligation. According to Paul, by faith in Christ, the son of Abraham, Christians in Galatia, having status as the children of Abraham and inherit the blessings of God's promise that is salvation. In this article I argue that the debate was due on the one hand, Jewish Christian groups that cling to the tradition of circumcision because of the tradition that has been in effect since Abraham and believed to be the way of salvation, while Paul emphasis on faith and obey the decision of the council in Jerusalem that circumcision is not required for the non-Jewish.