Abstract
Protestant Christianity in Indonesia cannot be inconsistant with the general principle of Protestantism worldwide: sola scriptura. That is why biblical identity is one of the identity markers of Protestant Christians in Indonesia. Also, it is impossible to understand the identity of Protestant Christianity in Indonesia, apart from christology as a marker of the identity in appreciating the second general principle of Protestantism: sola gratia. The unity of God as the trinity has also become another marker of identity. In the past these three identity markers are often seen as distinctive identities to "deny"� theological and soteriological truth claims of local religions and Islam. But the findings of this article show that the development of Protestant Christian theology in Indonesia after the New Order is more open to and dialogical with the theological and soteriological beliefs of local and Islamic religions. Although it must be admitted that in terms of trinitarian identity it still takes time to enter the dialogue with those religious traditions.
Highlights
Protestant Christianity in Indonesia cannot be inconsistant with the general principle of Protestantism
impossible to understand the identity of Protestant Christianity in Indonesia
The unity of God as the trinity has also become another marker of identity
Summary
Yusak Tridarmanto dalam orasinya berjudul: “Wajah Kristus di Mata Warga Masyarakat Multikultural Indonesia” (2012) menegaskan bahwa sebagaimana nyata dari identitas simbolis keIndonesia-an, Burung Garuda, yang di dadanya bertuliskan: Bhineka Tunggal Ika (‘Berbeda tetapi Satu’) maka mayarakat Indonesia sejatinya masyarakat multikultural, baik budaya maupun agama. Tetapi dalam suatu proses dailog yang intens dengan kesadaran berteologi dari bawah kita akan menemukan aspek liberatif dan pemberdayaan bagi mereka yang tidak punya kuasa. Tujuan dari pemberdayaan civil society adalah memampukan mereka yang termarginalisasi dan tidak berdaya itu dapat berpartisipasi secara aktif dalam kehidupan publik. Baik “pengorbanan benih padi” dalam mitologi Mbiri Koni maupun “pengorbanan Kristus yang tersalib” bukanlah untuk melanggengkan “ideologi patriarchal” yang melegitimasi penderitaan kaum perempuan Sumba dengan bekerja keras sambil kaum laki-lakinya hanya menikmati jerih lelah dan keringat kaum perempuan tanpa merasa bersalah. Dalam pengertian tugas seorang konselor bukanlah yang menyelesaikan masalah, melainkan pemberi “ruang” kepada perempuan-perempuan Sumba atau perempuan mana pun yang mengalami penindasan dan penderitaan oleh budaya dan kekuasan laki-laki—dengan jalan menceritakan kembali dan tidak menstereotip mereka serta bersedia mendengarkan cerita mereka—agar mereka sendiri menemukan potensi liberatif dalam diri mereka dan dari pengalaman-pengalaman mereka itu, baik secara fisik maupun secara psikologis (Natar, 2012: 270-277; 2010)
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