is aimed at the readers to make them realize that corruption is one of the actions that are contrary

to the character and will of God. Corruption is a hot and relevant issue to discuss, as the Indonesian

government designates corruption as an extraordinary crime. In the Indonesian context, corruption

is an unusual crime, as stated by Romli Atmasasmita that after paying attention to the development

of corruption in Indonesia, both in terms of quantity and quality. After studying it in depth, it is

not an exaggeration to say that corruption in Indonesia is not an ordinary crime (ordinary crimes).

Still, it is already a very extraordinary crime (extraordinary entries). Furthermore, if studied from

the side of the consequences or negative impacts that have severely damaged the order of life of

the Indonesian nation since the New Order government until now, it is clear that corruption is a

deprivation of the economic rights and social rights of the Indonesian people (Santosa, 2022).

data obtained from the KPK, there were 102 cases (investigations), there were 81 cases

(investigations), 73 cases (prosecutions), and state losses up to Rp. 1.196 trillion (Waluyo, 2014).

was found that the Indonesian People's Representative Council (DPR) became one of the most

corrupt government institutions in Indonesia in 2017, with a figure of 54%. It is indicated that a

number of DPR members are involved in corruption cases, one of which is the procurement of

electronic ID cards. Furthermore, the ranking order of the most corrupt institutions is followed by

bureaucratic institutions (50%), DPRD (47%), Director General of Taxes (42%), police (40%),

ministries and courts (32%), businessmen (25%) and religious leaders (7%) (Sartika, 2017).

96. A GPA score close to 100ndicates the cleaner a country is from acts of corruption (Syaifulloh,

2019).

economy, the life of the nation, and the state but also for the weakened religious function in

eradicating acts of corruption behavior. It is in line with the statement said by Wijaya that among

the most corrupt Indonesian government institutions is, ironically, the Ministry of Religious

Affairs (Wijaya, 2014). According to Wibowo and Kristanto (2017), several churches in Indonesia

were trapped and dragged into corruption cases.

to be a natural act that is no longer seen as an act of sin and evil in human life. So for that, the

with a library research approach (Gule, 2021). Creswell (2003) said that qualitative research is

generally carried out, considering the research must be exploratory. This research seeks to explore

and describe data obtained and collected from various literary sources, both books and journals,

that are relevant (Hasugian et al., 2022; Zaluchu, 2021) and related to theological-ethical studies

of the role of the Church against corruption (Pahrudin, 2021). The description of the research

process in this article is displayed in figure 1.

RESULT AND DISCUSSION

belong to him) for oneself or others (Syaifulloh, 2019). The definition of corruption is taken from

In the ethical realm, the notion of corruption refers to a state damaged by moral morals or a state

that reflects the depravity of human beings.

Corruption can also be caused by factors in man in the form of lust for the desire to corrupt to

received attention and criticism from the messengers of God through the prophets in it. The result

of the statement in the exodus book, "Bribes shall not be accepted, for bribes blind the eyes of

those who see and distort the cause of the righteous" (Exodus 23:8), shows a warning to the

Israelites about the neglected and bad effects of corrupt practices, which will blind a person to

justice and truth. This advice was addressed to the judges and elders of the Israelites in carrying

out the judicial process to apply pretty and reasonably (Theron & Lotter, 2012).

God the God of all gods and the Lord of lords, a great, strong and mighty God, who looks neither

of feathers nor accepts bribes" (Deuteronomy 10:17). One thing that is quite interesting about the

statement is that the word bribe is always associated with the nature and character of God who

does not want to accept bribes, bribes or in other words corrupt practices. Corrupt actions are not

only related to the issue of human moral depravity but also to God, who opposes corrupt practices.

because of the argument of social impact (where corrupt practices harm many people). Still, it is

based on theological reasons, where God did not commit the act, reject it, or oppose it. Therefore,

God wanted the Israelites not to commit corruption. In short, it can be concluded that in the Old

Testament, opposition to corrupt practices stems from the nature, character, and will of God, who

does not want corrupt practices. It is reinforced by the opinion of Bruce C. Brich, quoted by Henky

exhortation of the prophets in the Old Testament arose based on the implementation of judicial

law that did not perform its functions properly and correctly, caused by the frequent bribery and

corrupt practices, so that the law, justice, and truth could be reversed (Hetharia, 2016).

When the Israelites were still under the leadership of the judges, acts of corrupt behavior in bribery

occurred in all aspects of the life of the Israelites, especially in the class of judges who carried out

the judicial process. The continuity of corruption in the form of bribery looks pretty concerning.

Even Samuel's sons, who were appointed one of the Israeli judges, also did not escape the problem

of the act of corruption of bribery (Samuel 8:1-3). Corrupt acts in the form of bribery among the

judges grew stronger until the Israelites became an empire, especially when they experienced their

situation, it gives rise to a spirit of complacency, pride, consumerism, a decline in the spirit of

worship and religion, a decline in morals and morals, and oppression of the weak. In this situation,

the prophet Amos appeared and saw that the glory possessed by the Israelites was only an

opportunity for corrupt practices in the form of bribery or bribery and other structural injustices

(Amos 5:11-15). On the one hand, God punishes those who commit acts of corruption. On the

other hand, God also preaches salvation to those willing to repent of acts of bribery (Amos 5:14-

15). Likewise, the prophet Micah just like the prophet Isaiah appeared to see the deceitfulness and

injustice of the leaders of Judah (southern Israel).

3:3, 11-12). Corruption in the form of bribery found in the Old Testament is voiced among the

prophets and in the collection of Psalms and the tradition of wisdom. In the collection of Psalms,

for example, it is said that the one who takes bribes is considered unworthy by Allah (Psalm 15:5)

and is considered a sinner and a shed of blood (Mazmur 26:9-10) (Stuckelberger, 2010). Whereas

the book of Proverbs teaches that one who hates and does not take bribes will live, and vice versa

(Proverbs 15:27). The wicked will distort the truth for the sake of corruption (Proverbs 17:23)

(Theron & Lotter, 2012).

occurrence and the story of Judas, it can be learned that a treasurer (cash holder) can also be

tempted to use his office for his benefit, even though he is often with God. Third, the story of

Ananias and Safira (Acts 5:1-11). Through the story of Ananias and Safira, it can be understood

that there is an act of misappropriation (the corruption of the proceeds of the sale of land) carried

out by Ananias and Sapphira is an act of selfishness and does not attach importance to the interests

of the crowd (Stuckelberger, 2012). This misappropriation is rooted in the act of their hearts being

overrun by the devil (verse 3) so that they lie to the Holy Spirit (the Lord God). By corrupting part

of the proceeds of the land sale, their deeds lie to man Himself (Hetharia, 2016).

the Bible, it is asserted that the problem of corruption is not ordinary but rather serious. Corruption

Theological-Ethical Studies the Role of the Church against Corruption

defendant was also required to pay a replacement fee of Rp. 116,453,000 because he had

misappropriated the renovation grant for Pura Dalem Kebon, Banjar Bedauh, Carangsari Village,

Petang, Badung, Bali, which cost the state Rp. 116,453,000 (Tjungadi & Rahadian, 2020).

found that some churches in Indonesia are not transparent in financial statements and harm those

who demand transparency or question the effectiveness of monetary use. The corruption within

the Church can indicate the trust abuse of the congregation and donors (state and society) given to

church organizations. Midkitt (2004) found that churches and religious organizations have a high

potential for financial deviance. The results of Midkitt's research (2004), reinforced by the opinions

of West and Zech (2007), showed that 85% of respondents in their study on the Church indicated

morality in religious life, actually involved in corrupt practices. It is likely that corruption carried

out is not directly in a large amount of money but occurs in relatively small quantities and at a

specific time (little by little). Nonetheless, whatever the benchmark, when someone takes a non-

part of it, it is tantamount to having committed theft or corruption, even if only a little (Wibowo

& Kristanto, 2017).

of the Presbyterian Church in Cameroon). In the PCC, corruption has been manifested in the synod,

presbytery, congregational, and departmental levels. The corrupt practices occurring in the

Cameroonian Christian Church happened too somewhere else, such as at the appointment and

transfer of workers of churches, schools, and institutions (under the auspices of the Church), during

the election of church leaders, the management of projects and property for the construction of

churches, and the management of church finances with no transparency. Corruption occurs in the

form of bribes or bribes, misappropriation, and misuse of church finances for personal interests

and office (Lang, 2014).

corruption because it is not following the character and will of God and the Word of God, which

is the foundation of church life. As stated in one of God's ten commandments, "Do not steal, "Do

not covet ...... whatever your fellow man has" (Ex. 20: 15, 17). However, the activities and

on the meaning of obedience to God's will, which is the only good thing as the standard of truth.

Shortly, the role of the Church in fighting corruption is to teach everyone to know God's will, obey

His commands, and receive God's grace. Those will also allow everyone not to follow their

passions or fleshly desires so that everyone no longer has a corrupt attitude toward life (Noor,

2015).

arises from within a person to carry out a corrupt act (Christanto, 2016). Therefore, man needs to

be ethically re-conscious of his corrupt actions so that he no longer follows the lust and impulses

within himself to commit corruption but instead follows the true religious values and norms

(Hetharia, 2019). The self-transcendence of every human being is one of the primary keys to

conveying the desire for corruption entrenched in man. In this context, self-transcendence is

indispensable as one of the efforts of human praxis to transcend the sides of his corrupt desires and

allow himself to be led by the noble ethical values of the teachings of Christianity. The ways and

efforts of the Church, religion, politics, economy, and law to fight corruption will be in vain if the

citizens of the Church and society submit to the corrupt desires found in them (Wattimena, 2012).

the New Testament oppose corrupt practices. Corruption not only deceives man but, more than

that, lies to God or the Holy Spirit, ethically damages the morale and image of man's depiction

Church is responsible for overcoming corrupt practices by maximizing all its potential, such as

theological formulations and ethics, and building networks and negotiations to influence all

elements of society (including church citizens) to fight corruption.

economy and national and state life but also for the weakened religious function in eradicating

corrupt behavior. The Church is one of the religious institutions that can fight corrupt practices.

The Bible expressly states God's condemnation of corrupt perpetrators; in others, it is also

expressly said that God's salvation and mercy are also given to those willing to repent of corrupt

acts and practices. Therefore, it is imperative the role of the Church in stating this.

inclusion of a hedonistic lifestyle in the lives of church congregations. The above should keep the

h on its footing and make the Bible its benchmark as its theological-ethical basis. Therefore,

socialization must be carried out by church leaders and people who are competent in their fields

in the fight against corruption. A corruption-free church will be a living testimony that corruption

can be fought (Wijaya, 2014). Another strategy that can be done is to change the paradigm of

people's thinking that corruption is an act that damages morals and social and religious life and is

also contrary to God's will through seminars on anti-corruption both in churches, schools and in

society.

to recognize and acknowledge the dark sides that exist within him. There are at least five dark

sides of man: the desire for power entrenched within him, the lust for pleasure, the disorganized

animal side, the laziness and unthinkableness of man, and the emptiness of the human soul. In

addition, self-transcendence is very important to be used as an attempt at human praxis to transcend

the sides of his corrupt passions and allow himself to be led by the noble values of the teachings

of Christianity (honesty, justice, love, kindness, peace, etc.). The self-transcendence of each person

is the primary key to eliminating the lust for corruption. Various attempts by the Church to

eradicate corrupt behavior are futile if the congregation or citizens of the Church and society in a

administration, supporting anti-corruption programs in the Church, and minimizing the inclusion

of a hedonistic lifestyle in the lives of church congregations. It is hoped that through internal

control measures in the Church, corrupt practices can be minimized in the Church and public life

in general.

coaching activities to its church citizens who are part of the wider community related to the

problem of corruption that is increasingly rampant in the midst of society. Hopefully, through the

practical solutions that the author describes in this paper, the guidance carried out by the Church

through seminars and sermons will hack the lusts of corruption in church life, and society can run

well.

Coetzer, W., & Snell, L. E. (2013). A practical-theological perspective on corruption: Towards a

Creswell, J. W. (2003). Research design: Qualitative, quantitative, and mixed methods

Elizabeth Nduku, & John Tenamwenye (Eds.). (2014). Corruption in Africa: A Threat to Justice