KEKRISTENAN YANG AKAN DATANG DI INDONESIA:
BAGAIMANA VISI, BENTUK DAN KOMITMENNYA?
Lawrence Yoder
Abstract:
In 2002 the American historian and scholar of religion Philip Jenkins
published The next Christendom, named one of the top religious books of
2002 by USA Today. The book was revised and reprinted in 2007. Over
the last century, Jenkin says (2007 : 1) : “the centre of gravity in the
Christian world has moved inexorably southward”. Much of the argument
is based on numbers concerning population growth and migration.
Nevertheless the numbers are illuminating. Jenkins does not give figures
about the shift of the economic centre of the world with China and India as
new superpowers. Jenkins’ book evoked strong reactions, a bit to his own
surprise as the book contained little new. I was detested by those who stick
to the theory of ongoing and irresversible secularisation and welcomed by
those who see a resurgence of religion in Europe. I consider myself to be a
European in the sense that I was born on the European continent and have
a European language as my mother tongue. But I am influenced by many
other cultural orientations, and I assume that this is true for most of us
here. Continents are not clear-cut geographical categories.
HEGEMONI BARAT DAN NASIB KONTEKSTUALISASI
TEOLOGI DI INDONESIA
Robert Setio
Abstract:
In “the Next Christendom” Philip Jenkins infers that the popularity of the charismatic
movements among the Christians in the southern hemisphere is caused by its close
affinity with the indigenous beliefs. It is as if a turning point of the history of
Christianity in the South. Since the planting time of the missionaries, the ancestral
beliefs of the local people have been suspected and expelled from the church. By the
arrival of the charismatic movements, the beliefs may still be unacceptable, but, they
have a family resemblance. The type of belief and rite of the charismatic are a
reminder of the local beliefs. That is why charismatism is welcome by the people,
more than the mainstream churches. In other words, Jenkins wants to say that the day
of the mainstream churches has gone. It is now the time for the charismatic churches
or movements.
In this article, however, I would argue that the influence of the mainstream churches
within the Christians in Indonesia is still strong. The suspicion towards the local
beliefs and any irrational mode of thinking and behaviour has been prolonged. They
way the churches in Indonesia organize themselves may also show the legacy of the
European churches. In short, charismaticism has not brought a major change in
Indonesian churches. It does not mean that the new movements have not influenced
the churches at all. There are some evidents which show the influence of
charismaticism, including those that impact the mainstream churches. For that
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reason, I would emphasize that charismaticism is actually a reflection of the U.S.
hegemony which might be a replacement of the European hegemony, but, still of the
same northern contingent.
Since the influence of European churches and American charismaticism is still
factual, Indonesian churches have not gained their independence. Contextualization
which endorses an independent and mature church is rightly to be questioned.
Whether Indonesian churches have done enough to contextual their theology and the
church life. Unfortunately the answer is not a happy one. Contextualization is still on
its way to happen. Nevertheless, contextualization is more helpful in bringing a
peaceful relationship between the churches and their non-Christian environment. The
future of Indonesian churches, whether it be like Jenkins’ prediction, i.e., conflict with
Islam, or, peacefully coexist with Islam, depends on how contextualization works. The
failure of contextualization would make Jenkins’ nightmare come true.
ADAKAH TEMPAT BAGINYA DI ASIA?
STATISTIK DAN PENENTUAN LOKASI
CHRISTENDOM
Emanuel Gerrit Singgih
Anak Manusia tidak mempunyai tempat untuk
membaringkan kepalaNya (Mat 8:20 = Lukas 9:28)
Abstrak:
The claim of Philip Jenkins that there is now a new Christendom emerging in the
Southern Hemisphere, i.e. in Latin America, Africa and Asia is not in line with the
conviction of Asian theologians who started precisely from the position of Christians
in Asia as a minority. In this paper, the view of three Asian theologians will be
contrasted with Jenkins. Even from the list of statistical tables provided by Jenkins it
is clear that Asia cannot be included in the next Christendom. However, the clash of
civilizations of which Jenkins feared will happen in Asia between Christian
fundamentalists and Islamic radicals is not dismissed out of hand, but will be
evaluated from the experiences of Christians in Indonesia.
THE DYNAMICS OF THE CATHOLIC CHURCH IN
INDONESIA
Gregorius Budi Subanar, SJ
Abstrak:
Dalam artikel ini dikemukakan dinamika eklesiologi dalam tubuh Gereja Katholik di
Indonesia, yang mengelaborasi arah misi baru yang ditetapkan dalam Konsili
Vatikan II yakni dengan menempatkan realitas sosial Indonesia sebagai ranah
misiologinya. Teori dari Victor Turner tentang 3 proses untuk lepas dari khaos dan
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masuk ke dalam situasi baru yakni : pemisahan, liminalitas dan reaggregasi, akan
diuji ketepatannya untuk konteks Indonesia. Faktor-faktor yang menjadi tantangan
sekaligus panggilan eklesiologis, yakni faktor sosial, ekonomi, politik, konflik
tersembunyi dan konflik yang terbuka, secara signifikan selayaknya diperhatikan
apabila Gereja hendak menyatakan daya tranformasi dari makna dan fungsi
kehadirannya di bumi Indonesia. Dengan demikian Gereja seyogyanya dapat
merumuskan tanggapan profetisnya secara tepat pada situasi yang konkret. Artikel
ini mengerucut ada penggarisbawahan pemihakan Gereja kepada kaum yang
tertindas dan menjadi korban dalam karut marut situasi sosial-ekonomi-politik
Indonesia sebagai bentuk penghayatan dan praksis iman dari kenyataan penghayatan
Gereja sebagai bagian karya nyata Kerajaan Allah di tanah air dalam segala
kompleksitas krisis kemanusiaan yang ada.
MASA DEPAN MISI DI INDONESIA
M. Purwatma
Abstract:
The future of the mission in Indonesia depends on how the Church engaged in the
social problem of the society. The primary task of mission in Indonesia is to make the
values of the Kingdom to be present in society, by participating in the struggle of the
society to build a more just society. Following the kenosis of Jesus, the Church has to
identify herself with the poorest of the society. Together with the poorest of the society
the Church searches a genuine experience of God which direct her to involved in the
struggle of the society.
PERSEPSI MUSLIM
TERHADAP AKSI-AKSI SOSIAL KRISTIANI
ABDUL MUNIR MULKHAN
Abstract:
Christian social projects are often suspected as a tricky way of Christianization.
Given such suspicion, certain groups of Muslims tend to express their objection by
attacking the institutions and people involved in those projects. In many cases,
Christianity, Jews, America, and the whole West are also considered as in the same
camp for promoting Christian belief. The anti Christianization sentiment of the
Muslim communities is rooted in the history of Muslim – Christian encounters, which
is reflected in particular Islamic doctrines.
Christian social and humanitarian actions, therefore, need to be reformulated by
reducing the use of Christian symbols which can recall the past memory of the uneasy
relationship between Muslim and Christian communities. On the other hand, Muslims
need to reinterpret their doctrines in order to understand more justly the present
Christian social actions. All parties need to avoid the ideological approach in
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practicing their religions so as to live out their faith more authentically as an attempt
to discover the closeness to God.
KEKRISTENAN GLOBAL:
SEBUAH PERSPEKTIF EROPA
Frans Wijsen
Abstract:
Philip Jenkins shows in his book The Next Christendom, that the gravity of
Christianity has moved Southward with the consequence that also the character of
Christianity has changed to a more biblical Christianity. In this article there is a
reaction form the perspective of the Old Christianity, from an European perspective.
The viewpoint of the author is as follows: 1) the missiological challenge of the shift of
Christianity is the hermeneutic communication between Northern and Southern
Christians; 2) The struggle between Northern and Southern Christians is about the
values of modernity and 3) European theologians cannot simple return to pre-modern
values, stick to modern universalism or be satisfied with post-modern relativity, but
move beyond modern values and develop further a trans-modern hermeneutic. He
gives his argument in five steps. First the history of political colonization and decolonization: Christianization and modernization. Secondly the spiritual decolonization in the world today: The West and the rest of the world. Thirdly Christian
migrants in the Netherlands because they represent the New Christendom in Europe:
African Christians in the Netherlands. Next the consequences for inter-national
relations: Theology and pastoral ministry. Finally he presents an alternative
framework: trans-modernity. In the conclusion is made clear, that Europeans can learn
much from non-Western Christians, but that non-Western people also can learn from
the particular European history of emancipation.
VAN MISSIONAIR GEBIED NAAR ONAFHANKELIJKE
INDONESISCHE KERKEN
JAN S. ARITONANG
Abstrak:
Gereja-gereja di Indonesia bertumbuh dari ladang Pekabaran Injil Barat. Sejak
kemerdekaan Indonesia pada tahun 1945 sampai saat ini, pertumbuhan itu mengarah
pada gereja Indonesia yang mandiri dalam berbagai aspek, terutama di bidang dana,
daya dan teologia. Tulisan ini mencoba mngetengahkan proses gereja-gereja di
Indonesia menjadi mandiri dengan beberapa pembagian, pertama ulasan mengenai
bagaimana proses itu dijalani sejak kekristenan masuk ke Indonesia sampai periode
tahun 1800-an; kedua pergumulan Huria Kristen Batak Protestan (HKBP) menjadi
gereja yang mandiri untuk mewakili keberadaan gereja-gereja di Indonesia bagian
Barat; ketiga pergumulan Gereja Masehi Injili Minahasa (GMIM) menjadi gereja
yang mandiri untuk mewakili gereja-gereja di Indonesia bagian Timur; dan terakhir
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mengetengahkan proses kemandirian Gereja Bethel Indonesia mewakili gerakan
Pantekosta. Tulisan ini berdasarkan buku: A History of Christianity in Indonesia
(2008), Brill: Leiden, dimana penulis menjadi salah seorang penulis dan sekaligus
penyuntingnya.
„KONVIVENZ”
DAN THEOLOGIA MISI
INTERKULTURAL
MENURUT THEO SUNDERMEIER
Djoko Prasetyo A.W.
Abstract
According to Philip Jenkins, the European government is not strong enough to face the current
challenges internally and globally, especially deal with Islam and secularism. The shift of christianity
from Europe to Asia, Africa and latin America brings the further implication not only for religion, but
also politic, economy, and social. He said, the syncretism will be a serious danger for the religious
movement in those continents. The christian country outside Europe and America will bound themselve
into a “Christendom”, in order to defense the christian faith facing another religious domination.
We should not neglect his theory but also don’t just accept them straight. There are still many
factors must to be seen carefully. Particularly if it is said in his book concerning the shift of
Christianity to other continents outside Europe, it does not mean, that the Christianity in another
continents better than in Europe. Even if the Christianity in Asian increase in number however it
doesn’t mean that the christianity in Asian better in quality automatically. Because the quality of
Christianity could not only be seen as the number itself, but in the reality how the christian do their
mission properly and effectively. Christian Mission hier shall not be seen as the mass conversion. The
mission is not the matter of statistic number, but on its trully to be a witness of the Kingdom of God.
Jesus was not a religion builder. Jesus tought his disciples, that as his follower they must be
the faithful person to be a witness to the other people about the ethic of the “Kingdom of God”, as
what he did in humble way and with total surrender to his Father. The raise of Christianity in Asia
should be welcomed with a critical mind and critical theological questions too. What kind of motives
and theological understanding support this phenomen? How do we understand mission today and how
could we have better understanding of another culture and religions? Asia, as also another countries in
Africa and latin America, still face many problems in poverty and conflicts among their society. How
can the christianity together with another religions and cultures to create justice, peace, and integrity
of creation in this world. That is our actual and very important task for the churches in Indonesia
today.
In this article, I want to discuss on the theory of mission as intercultural theology, with strong
emphasize on “konvivenz” from Theo Sundermeier. He is a Professor in Mission and Intercultural
Theology in University of Heidelberg. With his many different experiences in Asia, Africa, and Latin
America, then he see that the intercultural approach in mission is as the most important thing to do. He
encourages the churches in Europe to meet and cooperate with the people, group, and society from
many different cultural and religious background. The churches in Europa, according to him, need a
new approach that he calls as “konvivenz”. Mission should overcome the problem of alienation and
strongly believe in reconciliation. Konvivenz is one of the important keyword in order to reach this
ideal.
Theo Sundermeier explains about the basic meaning of “konvivenz” in three examples, which
are also as its “Sitz im Leben”. They are (1) “Konvivenz” comes from the slum area in Mexico City.
They use “convivialidad” to show their cooperation und closeness to each other. They struggle
together to overcome their problem. The middle class do not use this “terminologie”. The people in
slum area help one and another, live together and find the solution together too. Here, after the long
process, they can create their own identity and developed it self. (2) Paulo Freire describes the
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character of Basic Community in the same way with the character of “Konvivenz”. The people learns
together without leader. They themself are the leader in their group and learn to each other in their
group. They find their own identity and knowledge too. The people itself is subject. (3) They celebrate
their religious day or festival together. They help each other actively and fully support the other people
to achieve together the goal of their celebration.
Theo Sundermeier notes 3 wichtige charakter of “Konvivenz”, there are: to help one another,
to learn from one another, and to celebrate together. From these defnitions und “Sitz im Leben” he
concludes Mission Dei in four mission understanding, (a) Missio Dei is not merely for the Church but
for the world. (b) the Church is place in the second position after the world. (3) The Church doesn’t
determine world history, but only sharing hope in history of the world. (4) Mass conversion should not
be an agenda, because it does not represent the fullness of mission as freedom, love and reconciliation.
Intercultural Mission and „Konvivenz“ require more than communication approach. It needs
a new intercultural hermeneutik. Intercultural means that it should be done together with the people in
their context. There is no subject or object in these relation. We could better to understand the meaning
of the text, if we share our different perspectivs. Every person has different situation and background.
Everyone is only interested on something that has close relation to her / his aktual situation.
Intercultural hermeneutic give us the broader and deeper chance to get the meaning of the text.
Mission is a call from God to the church so that they meet the other people from different cultures,
nations and even religions to share about their perspectives.
Sharing means that we should not only say about our religions / perspectives but also hear
something from others. Through this intercultural process will emerge a new understanding and
identity. Translation is also a process of interpretation. We face the symbols and must translate them
into our subjective understanding. The same process is also done by the others. Text is a symbol. The
art is a world of symbol and symbolic meaning. The symbol cannot be revealed completely. Every
person has their own understanding of the same symbol. Interpretation must be seen as a dynamic and
mutual process in togetherness with others. That is intercultural and “konvivenz”. It should be created
not only among the churches, but also between the church with another cultures and religions.
Intercultural process is not so easy to do. Because we are not without historical burdens. We have
already the experiences of “alleination” in the past and present. We are a stranger for the other people
and the other people are strangers to me. Tolerance is here very important a san entrance to an
intercultural process, but tolerance itself is not the goal of mission. The “tolerance” helps and bring us
to come closer to others and open a condusive situation to talk with each other. The aim of
intercultural process to reduce alleination and prepare for sharing process in another steps,
The christian should not be afraid to face our intercultural and interreligious dynamic today.
The shift of domination must be happen, but it is only temporary. This shift is a normal process of
seeking a balance among the culture and religions. As a christian we should be strong also in our
believe that the Holy Spirit will guide and strength us. God will never lose in achieving his plan. The
church does not have right to think about lose or win in mission.Theo Sundermeier said that mission
has always four dimensions. The church and christian are only seeing all three dimensions, but the
fourth is always mistery, that only can be seen by God, not human. In the perspective of intercultural
theologians, the shift of christianity from europe to another continents is not a danger but rather than a
new chance to meet the culture and religionen in their home countries with their own local perspectives
and situations.
This phenomena is a part of the intercultural journey of christianity. Only in this situation,
through intercultural meeting with another culture and religion, the christian can do mission rightly
and better in achieving their goal in mission to share the perspective about the Kingdom of God.
Another cultures and religions would be seen as a partner in a long journey to understand God’s will
in earth. The conflict and confrontation today is also a part of learning and knowing each other. The
bad experience is not a burden for life, but should be seen as an experience that call us to overcome the
problem in a better way and together with others. Mission is an invitation from God to human to join
His plan to save this world. Mission is not to convert the others, but to invite the others to learn
together and share our perspective about God’s will in our life. Not only those, we help each other and
celebrate our life together in solidarity, peace, emphaty to avoid the conflict and create a new
understanding. What we need today is not the big number a Christianity, but how the christianity can
have an impact to the world to welcoming the future in togetherness and freedom with all creatures.
When we could do this, that means, we do our mission as witness of the Kingdom of God.
We should not hesitate to go in this process. When we do consistently and fairly to meet
others, it will bring us into the new era of humanity, in which we are all living together, sharing,
learning and celebrating the Kingdom of God in this world. Mission is not only to overcome the
problem with our christian doctrine or ideology. Mission is calling us to always develop our
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understanding of God. And then, we should change our mind set not to see others as an enemy but as a
friend in learning the truth. The discourse of truth can happen, when we are aware that we need each
other to sharing perspective in peace and honest. This is the goal of mission.
KEANEKARAGAMAN BENTUK KEKRISTENAN
GLOBAL
Dr. Kees de Jong
Review buku:
1) Philip Jenkins, The Next Christendom: The Coming of Global Christianity, Oxford
dll: Oxford University Press, 2007, revised and expanded edition (first edition 2002).
2) Frans Wijsen dan Robert Schreiter, eds., Global Christianity: Contested Claims,
Amsterdam, New-York: Rodopi 2007
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