Willy - Jonathan Purba Bahasa Indonesia

AREOPAGUS: JURNAL PENDIDIKAN DAN TEOLOGI KRISTEN
Vol.xx, No.x, Mei xx, pp. xx-xx

p-ISSN: 1693-5772- e-ISSN: 2623-1670
http://e-journal.iakntarutung.ac.id/index.php/areopagus
THEOLOGY OF THE CHURCH'S MISSION IN THE ERA

OF THE COVID 19 PANDEMIC
Penulis Willy Jonathan Purba
Willy Jonathan Purba adalah seorang mahasiswa Program Pendidikan Agama Kristen
(PAK), Fakultas Ilmu Pendidikan Kristen (FIPK), Institut Agama Kristen Negeri
Tarutung, Sumatera Utara.
Abstrak
Hakekat teologi misi berupa Missio Dei, Missio Christos, dan Missio Ecclesiae
adalah misi Allah ( God’s Mission ) berupa aktifitas Allah Tritunggal ( The
Truine God ) menebus dunia ciptaan-Nya dari kebinasaan akibat dosa.
Kerangka pemikiran teologis ini menjadi dasar pemikiran yang melandasi
gerakan misi dan komunikasi Kristen pasca pandemi Covid-19 atau Era New
Normal. Olehnya, gereja diajak untuk memikirkan ulang dan merekonstruksi
strategi misinya dengan sikap non-eksklusif, toleran dan melayani secara
holistik. Metode penelitian yang dipakai berupa studi perpustakaan dengan
mengkaji teks-teks alkitab, jurnal penelitian dan buku-buku yang berkaitan
dengan topik atau judul penelitian guna menjawab masalah penelitian. Hasil
penelitian menemukan bahwa gereja perlu memberi perhatian yang lebih besar
kepada isu-isu global kemanusian, mengalakkan dialog konstruktif dan terbuka
dengan penganut agama lain dan meningkatkan intensitas pemanfaatan media
sosial dan komunikasi virtual dalam menyampaikan dan menyebarluaskan
berita Injil.
Kata Kunci: Misi Teologi Gereja
Abstract
The essence of mission theology in the form of Missio Dei, Missio Christos, and
Missio Ecclesiae is God's mission in the form of the activity of the Triune God (The
Truine God) redeeming His created world from destruction due to sin. This
theological framework is the rationale that underlies the Christian mission and
communication movement after the Covid-19 pandemic or the New Normal Era.
Therefore, the church is invited to review and reconstruct its mission strategy with
a non-exclusive, tolerant and holistic attitude to serve. The research method used is
a library study by examining biblical texts, research journals and books related to
the topic or research title in order to answer the research problem. The results of
the study found that the church needs to pay greater attention to global
humanitarian issues, promote constructive and open dialogue with other religions
and increase the use of social media and virtual communication in spreading and
disseminating the gospel message.
Keywords: Church Theological Mission
1 | Korespondensi mengenai artikel dapat dilakukan kepada:

Nama Penulis, Nama Afiliasi/lembaga, Alamat Afiliasi (Kode Pos), Asal Negara
Email: xxxxx@gmail.com
p-ISSN: 1693-5772- e-ISSN: 2623-1670
Article Info
Received on: xx Maret Revised on: xx April 2020 Accepted on: xx Mei 2020
2020
PENDAHULUAN
The essence of mission theology in the form of Missio Dei, Missio Christos, and
Missio Ecclesiae is the mission of God (God's Mission) in the form of the activity of
the Trinity God (The Truine God) redeeming his created world from the destruction
due to sin. This theological framework of thought is the basis of thinking that
underlies the Christian mission and communication movement after the Covid-19
pandemic or the New Normal Era. Therefore, the church is invited to rethink and
reconstruct its mission strategy with a non-exclusive, tolerant and holistically
serving attitude. Research methods used in the form of library studies by reviewing
biblical texts, research journals and books related to research topics or titles to
answer research problems. The results found that the church needs to pay greater
attention to global issues of humanity, promote constructive and open dialogue with
adherents of other religions and increase the intensity of the use of social media and
virtual communication in conveying and disseminating the gospel.
PENDAHULUAN
Esensi teologi misi berupa Missio Dei, Missio Christos, dan Missio Ecclesiae adalah misi
Tuhan (God's Mission) berupa aktivitas Tuhan Trinitas (The Truine God) menebus dunia
ciptaan-Nya dari kehancuran akibat untuk berbuat dosa. Kerangka pemikiran teologis
inilah yang menjadi landasan pemikiran yang melandasi gerakan misi dan komunikasi
Kristiani pasca pandemi Covid-19 atau Era New Normal. Oleh karena itu, gereja diajak
untuk memikirkan kembali dan merekonstruksi strategi misinya dengan sikap non-
eksklusif, toleran, dan melayani secara holistik. Metode penelitian yang digunakan
berupa studi kepustakaan dengan mengkaji teks-teks Alkitab, jurnal penelitian dan buku-
buku yang berkaitan dengan topik atau judul penelitian untuk menjawab permasalahan
penelitian. Hasil penelitian menemukan bahwa gereja perlu lebih memperhatikan isu-isu
global kemanusiaan, mendorong dialog yang konstruktif dan terbuka dengan pemeluk
agama lain serta meningkatkan intensitas penggunaan media sosial dan komunikasi
virtual dalam menyampaikan dan menyebarluaskan Injil.
The Church on Mission
2 | Potongan Judul Tulisan…, Nama Penuls

Jurnal Areopagus | http://e-journal.iakntarutung.ac.id/index.php/areopagus
p-ISSN: 1693-5772- e-ISSN: 2623-1670
To fulfill God's work in the world, it is necessary both the structure of the Team
(mission institution) and the structure of the congregational congregation (local
church). Local churches and mission institutions need to complement each other
and maintain symbiotic relationships. Mission and evangelism is a task that the
church responds to as a mandate or direct command of the Lord Jesus in order of
its role in this world. The Bible has provided many important accounts of how the
early disciples and the church responded to this. All of this can be seen in acts as
well as other books in the New Testament how the church's efforts first responded
to the Great Commission. Some writings from Harming, Immanuel, and
Darmanto, Andi et al, Huwae examining Acts 28:23-31, and Ijen and Polyongkico
examining Acts 8:4-25, show that in the early church there was an evangelistic
movement involving God's people. Today, some of the church also recognizes
that the task of carrying out evangelism and mission is its duty. The subject matter
for the church today is how it faces the challenges of the world with its plurality,
pluralism, technological progress and the improvement of science that
increasingly opens up space for humans to move and act in the Postmodern Style
as it is today. This is a tremendous challenge for the church as a subject of
mission. Departing from the word mission, the author will elaborate a little
understanding in terms of etymological. Missiology is derived from the Latin
word missio and the Greek logos. Mission means a mission with a message or
massage specifically to be delivered or a special task to be carried out. Logos
means science or study, word or discourse, which from some sense it can be
concluded that misiology is a science that studies mission. Departing from the
etymological aspect of the word, missiology can more or less be interpreted as a
special task or message that must be conveyed in a special way as well.
Evangelizing is preaching the Good News which includes all the efforts of the
church in order to proclaim the love of God, about the sins of man who then
through the death of Christ obtained forgiveness by accepting Him as Savior.
Evangelism is the news of grace that there is forgiveness of sins by God through
Jesus who died on the cross. The duty of the church is to go to baptize and teach
everyone, every tribe on earth about the love of Jesus who does not want any of
His people to be lost from his flock. Therefore, the author feels it is very
necessary to convey the duties of the church with its purpose, and the methods of
implementing evangelism that must be carried out to deal with existing situations
and conditions, in accordance with the current state of society.
Gereja dalam Misi
Untuk menggenapi pekerjaan Tuhan di dunia, diperlukan baik struktur Tim

(lembaga misi) maupun struktur jemaat jemaat (gereja lokal). Gereja-gereja lokal

Jurnal Areopagus:| http://e-journal.iakntarutung.ac.id/index.php/areopagus
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dan lembaga misi perlu saling melengkapi dan memelihara hubungan simbiosis.
Misi dan penginjilan adalah tugas yang ditanggapi gereja sebagai amanat atau
perintah langsung dari Tuhan Yesus dalam rangka perannya di dunia ini. Alkitab
telah memberikan banyak catatan penting tentang bagaimana murid-murid mula-
mula dan gereja menanggapi hal ini. Semua ini dapat dilihat dalam tindakan serta
buku-buku lain dalam Perjanjian Baru bagaimana upaya gereja pertama kali
menanggapi Amanat Agung. Beberapa tulisan dari Harming, Immanuel, dan
Darmanto, Andi dkk, Huwae yang meneliti Kisah 28:23-31, dan Ijen dan
Polyongkico yang meneliti Kisah 8:4-25, menunjukkan bahwa di gereja mula-
mula ada gerakan penginjilan yang melibatkan umat Allah. Dewasa ini, sebagian
gereja juga mengakui bahwa tugas melaksanakan penginjilan dan misi adalah
tugasnya. Pokok bahasan gereja saat ini adalah bagaimana menghadapi tantangan
dunia dengan pluralitas, pluralisme, kemajuan teknologi dan kemajuan ilmu
pengetahuan yang semakin membuka ruang bagi manusia untuk bergerak dan
bertindak dalam Gaya Postmodern seperti sekarang ini. Ini merupakan tantangan
yang luar biasa bagi gereja sebagai subjek misi. Berangkat dari kata misi, penulis
akan menguraikan sedikit pengertian dari segi etimologis. Misiologi berasal dari
kata Latin missio dan logos Yunani. Misi berarti misi dengan pesan atau pesan
khusus yang ingin disampaikan atau tugas khusus yang harus dilaksanakan. Logos
berarti ilmu atau kajian, kata atau wacana, yang dari beberapa pengertian dapat
disimpulkan bahwa misiologi adalah ilmu yang mempelajari misi. Berangkat dari
aspek etimologis kata, misiologi sedikit banyak dapat diartikan sebagai tugas atau
pesan khusus yang harus disampaikan secara khusus pula. Penginjilan adalah
memberitakan Kabar Baik yang mencakup segala upaya gereja dalam rangka
mewartakan kasih Allah, tentang dosa-dosa manusia yang kemudian melalui
kematian Kristus memperoleh pengampunan dengan menerima Dia sebagai Juru
Selamat. Penginjilan adalah berita kasih karunia bahwa
ada pengampunan dosa oleh Allah melalui Yesus yang mati di kayu salib. Tugas
gereja adalah pergi untuk membaptis dan mengajar setiap orang, setiap suku di
bumi tentang kasih Yesus yang tidak ingin seorang pun dari umat-Nya hilang dari
kawanannya. Oleh karena itu, penulis merasa sangat perlu untuk menyampaikan
tugas-tugas gereja dengan tujuannya, dan cara-cara pelaksanaan penginjilan
yang harus dilakukan untuk menghadapi situasi dan kondisi yang ada, sesuai
dengan keadaan saat in
The Foundation of Biblical Theology in the mission of the church

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In Genesis 1:28, Adam is mandated to fulfill, control, and conquer the earth for
the glory of God. God gave responsibility as a mandate for Adam to do in creating
peace or shalom for the earth and all its contents. Giving God's mandate and
responsibility to His chosen person is god's mission for the well-being of mankind
and all His creations. God in His work certainly involves man as a co-worker to
realize peace for all His creations. Genesis 12 describes Abram's call to leave his
country and his family to realize God's mission, which is to be a blessing to all the
nations of the earth. More clearly Genesis 12:1-3 says: Say to abram: "Go from
your land and from your relatives and from this house of your Father to the land
which I will show you; I will make you, become a great nation, and bless you and
make your name famous; And you will be a blessing. I will bless those who bless
you and curse those who curse you, and by you all the people of the earth will
have blessings." The above verse is clear that God called Abram out of his
country and his family with the intention of being a blessing to other nations. God
has a mission to bless all the people of the earth through Abram. Abram was
commanded to go to another land so that the salvation of God could be witnessed
by others and Abram's testimony of God's love was manifested in his obedience to
God's commandments. In 1 Samuel 3:10 it says, "Speak, for your servant is
listening." This verse confirms Samuel's response to the Lord's call to him to be
god's messenger to convey the news of deliverance for the nation of Israel and
punishment for the priest Eli and his family. Samuel was called by God to carry
out God's mission, which is to punish Eli's family for the sins of his children and
Samuel to be the prophet of Israel.Calling one to deliver prophecies and news of
both deliverance and punishment, is God's way of engaging His people to carry
out the Lord God's mission to the world. Every call of God must be received or
responded well. Because if rejected or ignored it will have an impact both for
yourself and for others. Jonah called the Lord to the city of Nineveh to convey
God's punishment for the nineveh people to repent and turn to the Lord (Yun. 1).
The Lord's call to Jonah to carry out a mission to Nineveh was intended for the
nineveh people to repent and not be destroyed. Rejection of God's calls and

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commandments for a person has a negative impact because God will punish in
various ways. Based on the above description it is very clear that in the Old
Testament God's mission has been carried out to proclaim the salvation and
blessings of God to all men and all creation. God calls people who are considered
capable of carrying out His mission so that the salvation of God can be seen and
experienced by others.
Landasan Teologi Biblika dalam misi gereja
Dalam Kejadian 1:28, Adam diamanatkan untuk memenuhi, menguasai, dan

menaklukkan bumi untuk kemuliaan Tuhan. Tuhan memberikan tanggung jawab sebagai
amanat yang harus dilakukan Adam dalam menciptakan kedamaian atau syalom bagi
bumi dan segala isinya. Memberikan amanat dan tanggung jawab Tuhan kepada orang
pilihan-Nya adalah misi Tuhan untuk kesejahteraan umat manusia dan semua ciptaan-
Nya. Tuhan dalam pekerjaan-Nya tentu melibatkan manusia sebagai rekan kerja untuk
mewujudkan kedamaian bagi seluruh ciptaan-Nya. Kejadian 12 menggambarkan
panggilan Abram untuk meninggalkan negaranya dan keluarganya untuk mewujudkan
misi Tuhan, yaitu menjadi berkat bagi semua bangsa di bumi. Lebih jelas lagi Kejadian
12:1-3 mengatakan: Katakanlah kepada abram: “Pergilah dari negerimu dan dari sanak
saudaramu dan dari rumah Bapamu ini ke negeri yang akan Kutunjukkan kepadamu; Aku
akan menjadikan kamu suatu bangsa yang besar, dan memberkati Anda dan membuat
nama Anda terkenal; Dan Anda akan menjadi berkat. Saya akan memberkati mereka yang
memberkati Anda dan mengutuk mereka yang mengutuk Anda, dan oleh Anda semua
orang di bumi akan mendapat berkat." Ayat di atas jelas bahwa Allah memanggil Abram
keluar negeri dan keluarganya dengan maksud menjadi berkat bagi bangsa-bangsa lain.
Tuhan memiliki misi untuk memberkati semua orang di bumi melalui Abram. Abram
diperintahkan untuk pergi ke negeri lain agar keselamatan Tuhan dapat disaksikan oleh
orang lain dan kesaksian Abram tentang kasih Tuhan diwujudkan dalam ketaatannya
pada perintah-perintah Tuhan. Dalam 1 Samuel 3:10 dikatakan, "Bicaralah, karena
hambamu mendengarkan." Ayat ini menegaskan jawaban Samuel atas panggilan Tuhan
kepadanya untuk menjadi utusan Tuhan untuk menyampaikan berita pembebasan bagi
bangsa Israel dan hukuman bagi imam Eli dan keluarganya. Samuel dipanggil Tuhan

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untuk menjalankan misi Tuhan yaitu menghukum keluarga Eli atas dosa anak-anaknya
dan Samuel menjadi nabi Israel.
2. The mission in the New Testament of Matthew 28:18-20 becomes the basis for
Christians in carrying out missions for others because in that verse there is
implied an order to continue the ministry of Jesus Christ preaching the gospel.19
In Matthew 28:18-20 it is said: Jesus approached them and said: "To Me has been
given all power in heaven and on earth. Therefore go, make all the nations my
disciples and baptize them in the name of the Father and the Son and the Holy
Spirit, and teach them to do all that I have commanded you to do. And know, I am
with you always to the end times." This verse contains three commandments that
Jesus' disciples must do to carry out missionary ministry, namely, first: to make
all nations disciples of Jesus, second: baptize those who receive Jesus Christ in the
name of the Father, the Son and the Holy Spirit, and the third: teach them
everything that Jesus Christ has taught. Jesus has carried out God's mission, so the
disciples must do and continue the mission. Before Jesus ascended to heaven, He
had repeatedly made the proclamation for His disciples as a way to train the
disciples to carry out God's mission so that they knew and understood the purpose
of Jesus coming into this world. The sending of disciples to the lost sheep of the
people of Israel to proclaim the Kingdom of Heaven is near and in the
proclamation there is power and duty given, which is to heal the sick, raise up the
dead, cleanse the lepers and cast out demons, for they have received freely, then
the disciples must also give freely (Mt. 10:5-15). This verse describes Jesus
sending twelve disciples or apostles to preach the Kingdom of Heaven. The
healing mission was also carried out by a man whom Jesus healed from an evil
spirit in Gerasa where Jesus sent him back to his village to preach how God did
great deeds to him (Mark 5:19-20). A similar ministry was performed by Paul
when he had repented of his crime of pursuing and killing followers of Jesus, the
Apostle Paul preached the gospel to various regions. Paul's calling and sending
took place on the road to Damascus. God declared that Paul was His chosen
instrument for preaching the gospel to non-Muslims (Acts 9:15). Paul and
Barnabas were missionaries specially called by the Lord as described in Acts
13:1-3 that: At that time in the congregation in Antioch there were several
prophets and teachers, namely: Barnabas and Simeon called Niger, and Lukius the
Cyrene, and Menahem who was taken care of together with the king of herod, and
Saul. Once they worshiped the Lord and fasted, said the Holy Spirit: "Special
Barnabas and Saul for Me for the task I have fulfilled for them.

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The Development of the Church's Mission During the Covid19

Pandemic
The mission's primary attention is directed to the most vulnerable and suffering
victims. The Church in this case the mission is at the forefront of helping and
saving victims and participating in risking themselves to bring life in the midst of
the Pandemic. The availability of clothing, the distribution of medicines is
managed with an orderly and transparent administration because the government
needs a detailed report on the use of drugs and other materials. The call put the
help of the most vulnerable into the face of the mission at that time. The Church
does not stand idly by, and it is not only happening in Indonesia, but also in some
parts of the world that signs of solidarity of the mission and the church are so
visible. The Church becomes so missionary, it is at the forefront of presenting as
much life as possible, representing the presence of God the source of life itself.
The Church became so human and put forward the tasks of solidarity rather than
ritual and ceremonial, learning more graciously, caring for the most vulnerable
victims the Bible records the story of the first epidemic in the Old Testament
Scripture is Genesis 12. What about the church today in the midst of Covid-19.
The church in the midst of covid-19 is a church that is in the midst of the
Industrial Revolution 4.0, the era of postmodernism, the era of disruption, the era
that changes so quickly as fast as the revolutionary movement. In fact, Covid-19
is not the only reason why the church needs to continue to think about its presence
for the world, just like other pandemics, the Covid-19 pandemic is only an
accelerator that makes a leap of change that occurs in the middle of the world. The
main issue exists in an age of changing post-truth pageantry, more than just online
or analog struggles, smartphones, artificial intelligence, but on the changing world
civilization including the way humans live their faith. The new postmodern era
and the covid-19 pandemic have accelerated change in various areas of life.
Inevitably the world is demanding a new expression of the church (McNeal,
2003:7), just like the events of the rise of the modern world in the past, although it
must be admitted that at that time the church took many years to adjust to the
modern world in its time, as long as it accepted Galileo and Copernicus' view of

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the universe. The Church must effectively confront this challenge. The space and
opportunity of the church in the midst of covid-19 is a mission of solidarity. The
Church needs to focus more and more on the deepest parts of life. Throughout the
history of Christianity, repeatedly during the pandemic became a testing tool that
made the church more focused on the deepest things of the church, namely
compassion. Some of the realities that appear today are that churches are turning
more human, promoting communion as believers, learning more kindly, caring for
others. Signs of solidarity and brotherhood became missionary indicators of his.
The connection with each other is virtually increasing. The mission shifts into
various forms of loving service, especially to those who are vulnerable. The
mission of the church is often seen as saving lives, ministry (diakonia) and
worship (leiturgia), community transformation, pioneering the church, etc.
(Bosch, 1999:205-206). The Covid-19 pandemic has brought our focus not only to
the church but to the government of God. God's presence in the midst of a
pandemic when millions of people are infected, life in various aspects is
destroyed. Suffering in the midst of a pandemic has prompted us to focus on the
"deepest part of the church". Some churches have produced services online. The
Church suddenly learned technology to worship but at the same time sought to
overcome the digital divide. Rural churches are having a hard time moving
ministries to online networks. A number of services such as choirs, household
services, etc. cannot be performed to the maximum. Online and analogous
fellowships are only a means of supporting the face of church solidarity. In fact,
as in various countries around the world, a significant surge in services should
occur in the realm of solidarity. A number of churches provide food baskets for
families in need. It is not about the task of distributing food, but about how it
affects the life of faith in the church. The fact that theology tells of the destruction
that will come when man forgets God, but covid-19 shows what happens when
man blinds himself to knowledge. At first glance it seems like it is contradicting
the relationship of faith and opposition. But the history of the pandemic proves
that faith is in harmony with knowledge. . During Covid 19 the church became

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revolutionary, suddenly, forced to become a creative church in fulfilling its

mission. Experience of fellowship (gathering) for centuries in public worship in
the church, being restricted, gathering at home, gathering online. The pandemic
forced the church to rethink the meaning of communion. Covid-19 generates
additional possibilities to make churches more accessible to more people, but on
the other hand the gap is widening, between rich and poor. This reality of
suffering should further open the eyes of the church to orient the church's ministry
to ministry towards the ideals of the kingdom of God. Uniting words and deeds,
providing food, assistance, service to the suffering is one way of extending hope
and peace in difficult times like today.
RESEARCH METHODS
The method used in this scientific work is a method of studying literature literature that is
carried out by conducting an analysis of methods in conducting a research approach on the
subjects of the Visionary and Misoner Church in the midst of a changing world, researchers use
the methods and ideas of milles and huberman analysis. This pattern study begins by analyzing
library sources and online media articles to determine the "core points" related in the domain of
the study title, which is continued by supplying data and reducing ideas to determine the subjects
of study to be concluded. In developing the study of this subject, the specific approach used as a
supporting method, is the method of analysis of literature studies. The use of this method of
analysis of literature studies begins with collecting data and establishing facts about the core
subject of the "Visionary and Misogynous Church" from the available literature that is the public
domain of this study. This common domain is then divided into two sub-domains, involving the
following points: First, Interpreting the Church, its Vision and Mission. Second, the Church and
its mission responsibilities are grounded; which touches on the special aspects of these trees. The
discussion of the subjects in question is carried out in two stages, namely using the domain
analysis approach, to select, detail, examine with strict thought to obtain the meaning and
meaning of each idea of the Visionary and Missionary Church, and then, will draw conclusions
by establishing the propositions of findings from the subjects of study.

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RESULTS AND DISCUSSIONS
Based on the study of the theological framework of thought on theology e.g. as outlined above,
the following researchers found that there are at least three things that contribute mission
theology to the christian mission and communication movement after the Covid-19 pandemic,
namely: First, both mission ministry institutions, the church institutionally and Christians
individually must be responsive to global humanitarian issues that are developing today. Issues
such as social injustice, health, economy, education and nation-building should be of concern to
all believers if they want to be involved as agents of change in realizing God's plan and mission
to the world. Especially in responding to the adaptation of new habits due to the Covid-19
pandemic, the church needs to give appreciation to greater human values. Along with this, issues
related to human rights are inevitable to be observed and criticized wisely without sacrificing,
reducing and distorting the truth of God's holy and eternal word. Attention to human values also
needs to be considered with regard to natural damage that poses danger to humans, including
natural disasters (Narural Disasters). Therefore, the church needs to be actively involved in
carrying out humanitarian actions. Although impressed as if the church ignored the gospel
preaching in an understanding that the application of the Second theology, God's Mission is
cosmocentric, where the goal is to redeem all the nations of the earth. The encounter of the
gospel news with diverse religions and beliefs is inevitable. In the context of general revelation,
all the tribes, languages and peoples on this earth have a Census of Divinity (Divine
consciousness) of god's existence. In this perspective, the Gospel should be preached with an
attitude that is open to difference, tolerant to the plurality of the world's religions. Especially in
Asian countries where the plurality of tribes, languages and religions is very large, when
compared to European countries. Faced with this condition, dialogue between followers of
different religions becomes a wide open opportunity. The global era brought a new awareness to
mankind, that they no longer had to close themselves to the advancement of science and
technology, including in terms of religion. In Indonesia
CONCLUSIONS AND SUGGESTIONS
Mission theology in the form of theological frameworks of Missio Dei, Missio Christos, and
Missio Ecclesiae became the rationale that should motivate the church to rethink and
recontructing (Rethingking and Recontructing) the strategy of the Christian mission movement

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and communication after the Covid-19 pandemic, namely by placing himself as a participant
who carries out God-s Mission's mission of redeeming his created world from destruction due to
sin. Seeing the context of virtual society and the impact of new habits in the New Normal Era
(post-Covid-19 pandemic) which is very communicative, tolerant and globally bound both in
terms of humanity and the use of technology, but has been undermined by a massive shift in
social and moral values, the church urgently needs to address global humanitarian issues by
holding holistic services, thinking about efforts to dialogue with fellow adherents of other
religions, and use social media and virtual communication as a means of communicating the
gospel clearly and openly based on non-exclusive attitudes, but still firmly believe in the power
of the gospel of Christ that is able to save people from the power of sin.
KESIMPULAN DAN SARAN
Teologi misi dalam bentuk kerangka teologis Missio Dei, Missio Christos, dan Missio
Ecclesiae menjadi dasar pemikiran yang seharusnya memotivasi gereja untuk
memikirkan kembali dan merekonstruksi (Rethingking and Recontructing) strategi
gerakan dan komunikasi misi Kristen pasca pandemi Covid-19 , yaitu dengan
menempatkan dirinya sebagai peserta yang mengemban misi Tuhan untuk menebus
dunia ciptaannya dari kehancuran akibat dosa. Melihat konteks masyarakat virtual dan
dampak kebiasaan baru di Era New Normal (pasca pandemi Covid-19) yang sangat
komunikatif, toleran dan terikat secara global baik dari sisi kemanusiaan maupun
pemanfaatan teknologi, namun telah tergerus oleh pergeseran besar-besaran nilai-nilai
sosial dan moral, gereja perlu segera menyikapi isu-isu kemanusiaan global dengan
mengadakan kebaktian holistik, memikirkan upaya untuk berdialog dengan sesama
pemeluk agama lain, dan menggunakan media sosial dan komunikasi virtual sebagai
sarana mengkomunikasikan Injil secara jelas. dan secara terbuka didasarkan pada sikap
non-eksklusif, tetapi masih sangat percaya pada kekuatan

p-ISSN: 1693-5772- e-ISSN: 2623-1670
BIBLIOGRAPHY
Fajar, Arief. “The Relationship; Kunci Relasi Dalam InterpersonalContext (Pemetaan

Tradisi Teori Komunikasi Mengenai Komunikasi Interpersonal Dalam Pandangan
Stephen W. Littlejohn).” Jurnal Komuniti V. 1 (2013): 24–30.Flett, John G. “Missio Dei:
A Trinitarian Envisioning of a Non-Trinitarian Theme.” Missiology: An International
Review 37. 1 (2009): 5–18.Guinness, Os. Renaisans. Malang: Literatur SAAT,
2017.Hadinoto, N.K. Atmadja. Dialog Dan Edukasi. 12th ed. Jakarta: BPK Gunung
Mulia, 2012.Mukhadis, Amat. “SOSOK MANUSIA INDONESIA UNGGUL DAN
BERKARAKTER DALAM BIDANG TEKNOLOGI SEBAGAI TUNTUTAN HIDUP
DI ERA GLOBALISASI.” Jurnal Pendidikan Karakter 2 (2013): 115–136.Rhodes,
Rosamond. “Justice and Guidance for the COVID-19 Pandemic.” The American Journal
of Bioethics 20, no. 7 (2020).Siagian, Fredy. “REKONSTRUKSI MISI GEREJA DI
ABAD 21.” Jurnal Syntax Literate 1.
4 (2016): 1 Sandy Ariawan,Tanggal terbit 2018.JurnalDIDAKTIKOS: Jurnal Pendidikan

Agama Kristen Jilid1Terbitan1Halaman 8-19.

p-ISSN: 1693-5772- e-ISSN: 2623-1670


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AREOPAGUS: JURNAL PENDIDIKAN DAN TEOLOGI KRISTEN

Vol.xx, No.x, Mei xx, pp. xx-xx

THEOLOGY OF THE CHURCH'S MISSION IN THE ERA

Penulis Willy Jonathan Purba

Kata Kunci: Misi Teologi Gereja

Keywords: Church Theological Mission

1 | Korespondensi mengenai artikel dapat dilakukan kepada:

The Church on Mission

2 | Potongan Judul Tulisan…, Nama Penuls

Gereja dalam Misi

Untuk menggenapi pekerjaan Tuhan di dunia, diperlukan baik struktur Tim

3 | Potongan Judul Tulisan…, Nama Penuls

The Foundation of Biblical Theology in the mission of the church

4 | Potongan Judul Tulisan…, Nama Penuls

5 | Potongan Judul Tulisan…, Nama Penuls

Landasan Teologi Biblika dalam misi gereja

Dalam Kejadian 1:28, Adam diamanatkan untuk memenuhi, menguasai, dan

6 | Potongan Judul Tulisan…, Nama Penuls

7 | Potongan Judul Tulisan…, Nama Penuls

The Development of the Church's Mission During the Covid19

8 | Potongan Judul Tulisan…, Nama Penuls

9 | Potongan Judul Tulisan…, Nama Penuls

revolutionary, suddenly, forced to become a creative church in fulfilling its

10 | Potongan Judul Tulisan…, Nama Penuls

RESULTS AND DISCUSSIONS

CONCLUSIONS AND SUGGESTIONS

11 | Potongan Judul Tulisan…, Nama Penuls

KESIMPULAN DAN SARAN

12 | Potongan Judul Tulisan…, Nama Penuls

Fajar, Arief. “The Relationship; Kunci Relasi Dalam InterpersonalContext (Pemetaan

4 (2016): 1 Sandy Ariawan,Tanggal terbit 2018.JurnalDIDAKTIKOS: Jurnal Pendidikan

13 | Potongan Judul Tulisan…, Nama Penuls

14 | Potongan Judul Tulisan…, Nama Penuls

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