Several disagreements emerge within religious community as parts of its existence that bring schism as its consequence. However, schism is not the only way out. Several religious groups negotiate their religious identities. They have additional communal identifications even though they identify themselves as part of certain religious communities. Certain agencies enabled this new religious identification. Komunitas Tritunggal Mahakudus is a charismatic community in the Catholic Church that intentionally makes a renewal within the Catholic Church. This community maintains its unity with the Catholic Church that differentiates it from several Pentecostal Churches. Therefore, KTM pursued a politic of recognition both in front of the Catholic Church at the macro-level and their targeted members at the micro-level. This dissertation focused on the way this community provides Catholics with home of identity, a personal identification toward certain social communities. The members of this community share their communal goals and understand the boundaries of personal action. This research about Komunitas Tritunggal Mahakudus explains the phenomenon of religious revival among religions that have youth as their targeted members. These communities do not deny the narration of their religious communities, but they have a new communal imagination about a better version of their religious community. They could attract youth and maintain their loyalties in the community with personal engagement and a new sharing identity. This dissertation had three distinguished findings: the contribution toward Global South Christianity; a mapping of the Catholic youth religious negotiation; and the explanation about religion as the home of identity. Indonesian Catholic is not merely totally the same as the one in the Vatican or any other places. The local concerns of KTM contribute to a different kind of living Christianity. The fundamentalist character of this community could be the way Catholic Church participates in society, a religious community that emphasizes the increasing number of members, rather than shapes society in various social works. Rather than completely following the general trend of Global South Christianity with its conservative sexual morality and progressive social morality, this community tends to focus on the struggle of Pentecostal spirituality that emphasizes on personal morality rather than social morality. Secondly, the religious identity negotiation of this community runs in two interrelated ways: young people with their doubtful roles and KTM as a field of strategic actions. The strategic action field works in two steps: showing what is the lack of the Catholic Church (and the CCR) as the existing social field and offering the answers of every shortcoming in the KTM as the previous strategic action field. Most of these youth were not aware of their anxieties in the religious term yet when they met KTM for the first time. This kind of religious life provides them both with personal support (acceptance) and a communal goal. Thirdly, this community could provide youth with a home of identity. This home of identity is not merely a structure that supports people with social acceptance, but also social mobilization as its consequences. This potential mobilization presupposes the ability of a social actor to synchronize objective conditions and subjective attitudes and transform it into collective action.
Key Words: Home of Identity Komunitas Tritunggal Mahakudus, Strategic Action Field, Negosiasi Identitas, Global South Christianity, Kaum Muda Katolik, Gerakan Sosial/Global South Christianity, Home of Identity, Komunitas Tritunggal Mahakudus, Strategic Action Field