Our Vision & Mission

Visi

Menjadi Sekolah Tinggi Teologi
yang Unggul dalam Bidang Pendidikan Teologi Pentakosta di Indonesia

Misi

Menyelenggarakan pendidikan tinggi teologi berbasis Alkitab secara relevan di era disrupsi.
2. Mewujudkan suasana akademik yang mencerminkan pengalaman spiritual Pentakosta.
3. Menyelenggarakan pendidikan yang berorientasi pada pembentukan manusia rohani, cerdas intelektual dan terampil.
4. Menyelenggarakan penelitian murni dan terapan di bidang teologi, pendidikan, pastoral, konseling, kepemimpinan, dan spiritual Pentakosta.
5. Mewujudkan STT Bethel Indonesia sebagai pusat riset teologi Pentakosta yang terpercaya di Indonesia.
6. Melakukan pengabdian kepada gereja, masyarakat dan negara.
7. Memberikan pelayanan prima kepada seluruh pemangku kepentingan dengan menggunakan ilmu pengetahuan dan teknologi informasi yang updated.
8. Membangun kerja sama secara erat dan harmonis dengan lembaga-lembaga terkait pendidikan tinggi teologi di dalam dan luar negeri.

Pentecostal Theology

Pentecostal theology distinguishes itself from other Christian traditions by its primary focus on an experiential encounter with God, baptism in the Holy Spirit, the relevance of spiritual gifts, empowerment for mission and Christian living, divine healing, and the imminent return of Christ. Pentecostals exhibit a specific ‘ad hoc theology’ that prioritizes direct practice over critical reflection, the oral over the written, and ministry over formal education. However, making broad generalizations about the state of global Pentecostal theology is difficult, even though its core outlines are universal. When discussing theology, a further description of the characteristics of Pentecostal theology can be observed in doctrines that differ from non-Pentecostal traditions. The five distinctive doctrines are as follows:

Salvation
- Salvation is seen not merely through the doctrine of justification by faith and the sovereign grace of God through Jesus Christ (forensic justification), but as a life that is transformed throughout one's entire existence.
Baptism in the Holy Spirit
- This is regarded as a blessing subsequent to salvation that functions as empowerment for ministry and the power to live in holiness. Speaking in tongues is one of the primary aspects of the consequences of this Spirit baptism.
Divine Healing
- For Pentecostals, divine healing holds a central place in their theology and spirituality. The holding of revival services (KKR) among Pentecostals is often accompanied by challenges to receive a visitation from God in the form of physical healing, not just spiritual healing. Pentecostals believe that healing from God continues to this day because the work of the cross and the blood of Christ also encompass the blessing of bodily healing.
Eschatology (End Times)
- Pentecostals very strongly emphasize the promise of the second coming of Christ in a physical, visible, and personal manner. The Millennial Kingdom is a literal number, not a symbol. The resurrection of the dead is literal, just as the literal resurrection of Christ, rather than a spiritual resurrection. Although there are various interpretations regarding the Rapture among Pentecostals, essentially all schools of thought share a commonality regarding the primary doctrine of the End Times—it is viewed as something very near and serves as the driving force in completing the Great Commission.
Doctrine of Scripture
- Regarding the Bible, in a general sense, Pentecostal theology joins historical Christian tradition in believing in the inerrancy of the Bible, the finality of the Bible, and that the Bible is the Word of God which serves as the guide for morals, behavior, the life of the believer, and the instructions for the way of salvation. However, alongside these aspects, Pentecostal theology regarding the Bible emphasizes the role of experience with the Spirit in understanding the Scriptures. The Bible does not merely judge experience; rather, the experience of Spirit baptism forms the lens through which the Bible is read. The role of the congregation reading the Bible led by the Spirit allows the same Spirit who inspired the biblical authors of the past to make the Bible come alive and applicable to the present day, including faith in narrative portions (such as the writings of Luke).

Pentecostal Spirituality

Pentecostal spirituality communicates the core commitment of the movement’s ethos toward life in the Spirit, characterized by enthusiasm, spontaneity, and improvisation. This is not merely an abundant form of experience or revivalism, but an expression of the individual and communal personal participation in the biblical narrative of God, manifested in Jesus Christ and made possible by the Holy Spirit (Land 1993: 71–82). The beliefs, practices, sensitivities, and values of Pentecostal spirituality are, at their core, defined by an experience of God narrated within biblical texts through the revelation of Christ. The focus of Pentecostal spirituality is not the biblical narrative itself, but its accessibility in the world—namely, its restoration, renewal, and revitalization within the believer and the community (Albrecht and Howard 2015).

At the heart of Pentecostal spirituality is an encounter with Jesus Christ as the center of the Gospel, filtered through an emphasis on the cross and the resurrection. This Christological focus emphasizes the work of the Holy Spirit as the most vital component in recognizing the life of Christ and, in turn, in living a Christ-like life. Pentecostals look to Scripture for guidance to interpret their own stories within an interlocking dynamic where biblical revelation interprets the experience of the Spirit, and that experience serves as a hermeneutical filter for reading the Scriptures (Archer 2009: 89–171).

As the gateway to Pentecostal spirituality, experience serves as an essential foundational resource for theology (Neumann 2020). In line with the central emphasis of spirituality on the Holy Spirit, Pentecostal theology is experiential because it is both pneumatic (as an experience resulting from an encounter with the Holy Spirit) and pneumatological (as a reflection upon that experience). Theology is rooted in the actuality, not just the possibility, of experience as a direct revelation from God, seeking an "action-reflection" (Land 1993: 119) that mediates within human life and the community.

Academic Implementation

Based on the descriptions above, there are several key elements that must be acknowledged by the institution and all study programs. The identity of STT Bethel Indonesia, as a Pentecostal Theology and Spirituality-based institution, is reflected through the following aspects:

Institutional Vision and Philosophy
- The Pentecostal ethos is lived out through the institution's vision, mission, and foundational philosophy.
Faculty Commitment
- Lecturers are committed to embodying Pentecostal theology and spirituality in both their professional and personal lives, characterized by encounters with the Spirit, power, a disciplined prayer life, and the proclamation of the Gospel.
Core Curriculum
- Every study program is required to include three core courses: Pentecostal Theology, Pentecostal Spirituality, and Pentecostal Hermeneutics.
Integrated Pentecostal Perspective
- A Pentecostal perspective is integrated into all subjects across different departments.

Pastoral Counseling Study Program

In the Counseling Study Program, the objective is not merely to transmit foundational lessons of general Christian pastoral counseling as practiced in non-Pentecostal schools. While those foundations are essential, the program must demonstrate spirit-filled Christian counseling, in addition to being biblical and church-based (Biblical, church-based, spirit-filled counseling). The role of the Holy Spirit is central to the counseling process; therefore, the place of charismata—such as the word of knowledge and the discerning of spirits—as well as the role of deliverance prayer from the power of evil spirits, are integral parts of the discussion. The integration of theology and psychology will emphasize the distinction between demonic possession and mental health disorders. The counselee is not only liberated from their problems but is directed to experience God and grow within a Pentecostal spirit.

Although the emphasis on divine encounter lies at the heart of Pentecostal spirituality, it is perhaps more common for Pentecostals to speak of "practices" that are central to and shape their spirituality (e.g., prayer, exuberant praise, the laying on of hands). These beliefs, practices, sensitivities, and values, as noted by Albrecht and Howard (2014), allow Pentecostal spirituality to be defined as "a way of perceiving, interacting, and behaving in the world" (Castelo, 2017: 21). The following are descriptions of the key points:

Pneumatological Imagination
- The term pneumatological imagination refers to a way of knowing that views the human imagination as something uniquely formed and created through the ongoing engagement of the Holy Spirit. While acknowledging that the pneumatological imagination is one of many distinct epistemic frameworks, Amos Yong states that "knowledge as a pneumatic process" emerges "from the experience of the Holy Spirit"; it is "mysteriously (and) graciously received as a gift of the Holy Spirit" (2002: 120-121).
- Consequently, the distinctiveness of the Pentecostal counselor lies in experiencing the Holy Spirit as a collaborator in the provision of therapy in a direct, specific, and practical manner (e.g., see Vining & Decker, 1996; French, 2017; Parker, 2016). In this context, the Holy Spirit is considered to be "in, through, and under" counseling theory, specific counseling approaches, and interventions because the Spirit illuminates, guides, and transforms the use of these theories and approaches into a true trilogical encounter involving the Spirit, the counselor, and the person seeking counseling (Kim, 2010).
Narrative Structure
- The second aspect of Pentecostal spirituality that influences Pentecostal clinical practice is the narrative structure that informs Pentecostals who provide counseling. This element of Pentecostal spirituality is crucial to how Pentecostals think about themselves and their work in several ways. For example, Spittler (1988) notes the value of oral tradition, and Smith (2010) speaks of the development of an affective narrative epistemology. Similarly, Land (1993) refers to the "Pentecostal narrative" in which Pentecostals participate in God's story (p. 71); they expect to speak to God and expect to speak to others through testimony and prophecy.
Counselor Affections
- The third aspect of Pentecostal spirituality with implications for clinical work is "religious affections." Pentecostal theologian Steven Land (1993) speaks of religious affections as more than just emotions or feelings; affections are "abiding dispositions" that holistically direct a person (emotionally, cognitively, and behaviorally) "toward God and neighbor in a manner appropriate to their source and goal in God" (p. 136). These emerge in conjunction with the empowering presence of the Holy Spirit in our lives (p. 132).
Empowerment of the Spirit
- This fourth element of Pentecostal spirituality extends the understanding of Pentecostal spirituality as being "characterized by a radical openness to the ongoing work of the Holy Spirit" (French, 2017: 265). In reflecting on how Pentecostal spirituality influences the clinical work of Pentecostal counselors, it should be noted that the relationship with the Spirit and a distinctive perception of reality—the pneumatological imagination—along with personal dispositions formed and shaped by the Spirit, inform how a Pentecostal engages in the therapeutic process.
- Decker (1996) proposes that one way this empowerment manifests in counseling is as an enhancement of understanding and interpretation (p. 63). Furthermore, he suggests that the Holy Spirit enhances one's understanding and interpretation through four epistemic components of human sensation and perception: knowledge, discernment, illumination, and revelation—all ways of knowing involved in the meaning-making activity guided by the Holy Spirit (Decker, 1996, pp. 62-67; Decker, 2002, p. 25). For instance, French (2019) found that counselors identifying as Pentecostal have comparable experiences of the Holy Spirit assisting in the counseling process through "directed guidance, divine insight, and wisdom and knowledge that these clinicians attribute to the Holy Spirit and perceive as exceeding or enhancing their natural abilities" (p. 134).

Christian Religious Education (PAK) Study Program

In the Christian Religious Education (PAK) Study Program, Pentecostal spirituality is manifested by emphasizing experiential learning, spiritual formation (holiness and ethics), the active use of spiritual gifts, and a holistic, participatory approach to discipleship that integrates belief, affection, and action. The following are descriptions of the key points:

Primary Manifestations in Christian Education
- Emphasis on Experience: The core of Pentecostal education is a shift from abstract doctrine to a lived experience with God. Knowledge is not merely intellectual assent but a personal encounter with Christ through the Holy Spirit. This translates into educational methods that value testimony, narrative, and the ongoing dynamic between experience and theological reflection.
- Holistic Spiritual Formation: Education is not limited to intellectual learning; it involves the formation of the whole person—mind, body, emotions, and social life—according to the image of Christ. This includes an ethical life and the pursuit of holiness as central aspects of faith, which are evaluated based on the "fruit of the Spirit" rather than purely academic measures.
- Integration of Spirituality and Doctrine: Pentecostal education seeks to create a constant reciprocal movement between belief, affections (emotions), and actions (practices). Theology is understood as spirituality in action, ensuring that learning is practical and relevant to a dynamic life of faith.
Pragmatic and Participatory Pedagogy
- Student-Centered Learning: Teaching methods often involve dialogical and participatory approaches, encouraging active engagement rather than the passive reception of information.
- Communal Context: The learning process is deeply communal, fostering participatory-democratic forms of engagement, oral exchange, and the use of music and kinesthetic expression.
- Lay Ministry and Mission: A significant manifestation is the encouragement of all members to utilize their spiritual gifts in ministry and to actively share their faith (evangelism and mission). Leadership roles often prioritize spiritual gifting over formal education alone.
Scriptural Authority and Illumination
- The Bible is regarded as the supreme authority and is often interpreted through a "Spirit hermeneutic," where personal experience with the Holy Spirit illuminates the understanding of the Scriptures. This approach emphasizes prayer for the Holy Spirit's guidance in study and the expectation that biblical experiences, such as supernatural gifts, should be replicated in the present day.
Emphasis on Spiritual Gifts
- The belief in the present and ongoing activity of the Holy Spirit—including gifts such as speaking in tongues, healing, and prophecy—means that Christian education often involves training believers in the regular operation and use of these gifts for the building up of the church and the demonstration of God’s power.

Theology Study Program

As the Theology program is designed to prepare pastors and theologians, Pentecostal theology and spirituality must permeate every subject within the curriculum. Below are several examples (this is not an exhaustive list of all subjects):

Dogmatics
- In courses such as Bibliology, Anthropology, Hamartology, Pneumatology, Ecclesiology, Soteriology, Eschatology, etc., doctrines are not taught merely from a general evangelical perspective. Instead, they are presented through a Pentecostal lens. Furthermore, following trends in advanced Pentecostal scholarship, the hybridity of Pentecostal theology and spirituality is demonstrated by using these distinctives as a foundation for dialogue with ecumenical, global, and existentially contextual theologies.
Church History
- The curriculum includes the history of the Pentecostal movement, specifically the formation of Pentecostal ecclesiology, which originates from an ad hoc and liquid form of church governance.
Liturgics
- This course teaches more than the general principles of church liturgy; it explores Pentecostal worship that emphasizes encounter, spontaneity, embodiment, and contextuality. Simultaneously, it remains critical of charismatic worship that may lack sacramental depth, a strong theological basis, or is overly blended with contemporary psychology. Liturgy must demonstrate the participatory nature of lay empowerment in leading worship alongside the clergy.
Church Law
- Beyond studying the church as a social entity, the spiritual aspects of Pentecostal church governance are examined, highlighting how they differ from non-Pentecostal traditions. The Pentecostal movement’s non-rigid nature allows for varied management styles, ranging from the "Pastor as CEO" model to the active involvement of the laity in church administration.
Hermeneutics
- While students must master general hermeneutical principles—such as contextual approach, original language analysis, textual analysis, and biblical genre analysis—at STT Bethel Indonesia, they must also be taught Spirit Hermeneutics. This emphasizes a narrative approach and Theological Interpretation of Scripture (TIS) based on Pentecostal doctrinal convictions. Key Elements of Pentecostal Hermeneutics:
  - Charismatic Experiential Assumption: The belief that the Holy Spirit is actively working within the life of the interpreter to provide deeper understanding.
  - Pneumatic (Spirit-Based): Emphasizing the role of the Holy Spirit as the primary interpreter, rather than relying solely on human reason.
  - Exegesis & Genre: Utilizing rigorous textual study methods (linguistic, cultural, and historical) while remaining open to the spiritual dimension.
  - Experiential Verification: Interpretation must be embodied and proven through personal experience and the life of the congregation.
  - Community and Praxis: Interpretation is understood within the context of the faith community and aims to produce theology oriented toward practice and action.
  - Ecumenics: At STT Bethel Indonesia, this course does not merely study the ecumenical church but focuses on how the Pentecostal movement contributes to local and global ecumenical movements. The course "Pentecostal Movement and Global Christianity" highlights the long-standing ecumenical dialogues between Pentecostals and Lutherans, Catholics, Orthodox, and Reformed traditions. Furthermore, it shares the presence and contributions of the Pentecostal movement in ecumenical forums such as the WCC, CCA, PGI, Global Christian Forum, and various regional and local mission conferences.