Bandung–
Christian Religious Education Strengthens Youth Faith in Muara Enim Public
Schools. A community service initiative led by Damaianti Tamba and Yohanes
Suprandono from Sekolah Tinggi Teologi Kharisma Bandung was published in Jurnal
Pengabdian Masyarakat Bestari (JPMB) Vol. 5 No. 2 (February 2026).
A
community service initiative led by Damaianti Tamba and Yohanes Suprandono from
Sekolah Tinggi Teologi Kharisma Bandung has strengthened the faith and moral
development of Christian teenagers in Muara Enim Regency, South Sumatra. The
program addressed a critical shortage of Christian Religious Education (PAK)
teachers in several public junior high schools.
A
Transitional Age with High Vulnerability
According
to the study’s introduction (pages 105–106), early adolescence is a
transitional period marked by significant physical, emotional, and cognitive
changes. Teenagers at this stage are particularly susceptible to social
influences and digital media exposure.
The
authors note that many junior high students spend extensive time scrolling
TikTok, engaging in online games, and forming virtual friendships. Such habits,
if not guided by strong moral foundations, can shape behavior without critical
reflection from a Christian faith perspective.
At
the same time, adolescents begin experiencing identity formation, peer
pressure, curiosity about smoking or substance use, and early romantic
attraction. Without consistent faith guidance, these influences may lead to
risky behavior.
Schools
Without PAK Teachers
The
study reveals that several public junior high schools in Muara Enim lacked
local PAK teachers. As shown in the participant profile table on pages 107–108,
students came from SMPN 1, 2, 3, 4, and 5. Many schools had no permanent
Christian Religious Education instructors.
For
example:
- SMPN
2, 3, 4, and 5 had no PAK teachers.
- SMPN
1 had only one independent volunteer teacher funded by small student
contributions.
If
students from different schools relied solely on one school’s limited services,
faith education would become ineffective and unsustainable. This gap prompted
the community service intervention.
A
Structured and Contextual Faith Program
The
program was conducted every Friday from 12:00–16:00 WIB for three months,
divided into three class groups (grades 7, 8, and 9). Sessions were held in
school laboratory rooms with official permission (page 107).
The
methods combined theory and practice:
- Contextual
PAK teaching
- Interactive
lectures
- Group
discussions
- Personal
faith reflection
- Communal
worship
- Practical
application of faith through acts of service
As
described on page 109, students were encouraged not only to understand
Christian doctrine but to experience and practice it in daily life.
Holistic
Mission Approach
The
authors frame the initiative as part of “Missio Dei” — God’s mission —
emphasizing that youth ministry is not merely educational but spiritual
formation (page 109).
The
approach mirrored the Apostle Paul’s holistic ministry model:
- Teaching
Scripture
- Discipleship
through discussion and mentoring
- Building
faith communities
- Encouraging
practical acts of love
In
addition to classroom sessions, mentoring continued through WhatsApp groups,
chapel services, and small cell groups (page 111). This ensured ongoing
spiritual guidance beyond formal teaching hours.
Visible
Impact on Youth
The
results demonstrate measurable spiritual growth:
- Increased
understanding of Christian teachings, especially the doctrine of the
Triune God
- Positive
character changes reflecting Christian values
- Active
participation in worship and faith communities
Photographic
documentation on pages 110–112 illustrates students participating in
discussions, worship sessions, and acts of community service.
Figure
4 (page 112) shows
students engaging in acts of love by distributing food and helping people in
need.
Figure 5 (page 112) documents participants praying for sick friends and
being directed toward baptism in their respective local churches based on
personal conviction.
These
outcomes indicate not only cognitive learning but behavioral transformation.
Faith
Education as Shared Responsibility
The
study emphasizes that Christian youth faith formation is not solely the
responsibility of families or churches. Schools also serve as critical pillars
in shaping moral and spiritual character (page 110).
Christian
Religious Education, when delivered consistently, produces what the authors
describe as “fruits of faith” — repentance, good deeds, and moral resilience
during adolescence.
The conclusion (page 113) stresses that sustained mentorship is necessary due to the limited number of PAK teachers and the ongoing moral challenges faced by youth in pluralistic public school environments.\
A
Replicable Model for Underserved Schools
This
initiative provides a practical and replicable model for:
- Public
schools lacking Christian Religious Education teachers
- Faith-based
institutions seeking outreach opportunities
- Churches
aiming to strengthen youth discipleship
- Christian
educators engaged in community mission work
By
combining contextual teaching, mentoring, and community service, the program
demonstrates how holistic religious education can address both spiritual and
social development.
Author
Profiles
- Damaianti
Tamba- Sekolah Tinggi
Teologi Kharisma Bandung
- Yohanes
Suprandono- Sekolah
Tinggi Teologi Kharisma Bandung
Research
Source
Tamba, D., & Suprandono, Y. (2026). Fostering Christian Youth Faith through Christian Religious Education Services in Public Junior High Schools. Jurnal Pengabdian Masyarakat Bestari (JPMB), Vol. 5 No. 2, 103–114.
DOI: https://doi.org/10.55927/jpmb.v5i2.603
URL: https://nblformosapublisher.org/index.php/jpmb
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