This article explores the concept of “divine will” in the context of Javanese ethics and John D. Caputo's philosophical thought on “theology of the event.” The article argues that weakness, often understood as lack, is the key to understanding the manifestation of divine will. In Javanese ethics, the concept of “nrima” reflects the acceptance of divine will that often comes through uncertainty and suffering. Meanwhile, Caputo, through his reading of Derrida, deconstructs the concept of an omnipotent and omnipresent God into a God who is present through unexpected and uncontrollable “events.” In this frame of thought, weakness is understood as a space open to surprise and wonder, a place where the divine will reveals itself. This article seeks to find common ground between Javanese ethics and Caputo's thinking in understanding the meaning of “divine will” in a world full of uncertainties. The contribution of this article is to provide a new perspective in discussing the problem of theodicy by focusing on the positive meaning of weakness and uncertainty in understanding God's actions.

What do Christians as citizens owe the body politic? With present-day political crisis much in mind, I contend that the basic Christian political obligation is thought, character and action based on the Bible's “covenant of peace.” Although this focus has long been the province of “peace churches,” it should, I argue, define all genuinely Christian citizenship. The essay describes my argument's context and relevance, addresses citizenship as a moral issue, and, with attention to the Sermon on the Mount as well as the Hebrew prophets, expands on the meaning of peace and peacemaking. The effect is justification of a simple maxim for Christian political participation: peace is the goal, peacemaking the way . In all this, I affirm the Radical Reformation heritage, yet break with stereotypical conceptions of it, including its actual or reputed “perfectionism.” The argument's last stage asks how themes congregations typically embrace (I pick out grace, care and reconciliation) both strengthen and illuminate the case I am making.

Moral injury, first recognized among veterans of war by psychologists and military chaplains, is now named across police, first responders, medical, and other professions. This paper locates moral injury in human brokenness. Other explorations typically begin with discussing issues, such as agency and symptomology. This paper outlines a theological model that analyses moral injury's landscape as shaped by the shattering of moral expectations and the implosion of moral framework. The model distinguishes moral injury from other experiences of moral stress, such as moral frustrations and distress. The model demonstrates both explanatory and descriptive power to illuminate the pathology of moral injury across a range of professions beyond psychology, and its usefulness in interdisciplinary discourses. It suggests strategic directions for the prevention of moral injury, and in effecting moral repair and other experiences of moral stress. Acknowledging the brokenness present in humans, culture and institutions, the model recognizes that the exploration of moral injury is more than ‘outside’ the researcher. A distinctive theological stance of godly uncertainty, questioning, and humility will properly mark analyses of the injury, one of the most deleterious of human experiences.

The apostle Paul has attracted abundant attention from his teaching in his undisputed letters that Jesus Christ, as the Son of God, suffered and died for his people. Interpreters have been hesitant, however, to find God's suffering in Paul's teaching. It is one thing for Jesus Christ as God's Son to suffer; it is another for God, as the divine Father of Jesus Christ, to suffer in response to people. This article documents Paul's commitment to the suffering of God, including in divine groaning, and it explains the theological importance of this commitment neglected by most interpreters of Paul. The article contends that this commitment gives resilience to Paul's theology, including its approach to evidence of God's reality and goodness.

The DI/TII gangs committed violence in South Sulawesi from 1951 to 1965. They conquered the Rongkong region and then tortured and killed Christians. The result of these actions was a wave of displacement to Sabbang and Baebunta in North Luwu Regency. This event has long since ended, and the survivors have gone through a period of great suffering. They still have memories of the DI/TII incident. The memories of that suffering are recounted within their respective circles but are frequently withheld in interactions with others. Silence is deemed the appropriate option. This study focuses on examining the silence of Christians and then presents a constructive theology of memory. Often, silence symbolically denotes acquiescence to injustice and the repressive activities that have transpired. We conducted interviews with survivors from the first to the third generation to gather field data. The findings indicated: (a) silence as an act of restraint, (b) silence serves as a proactive measure to avert or mitigate tension. (c) silence as a contemplative framework of Christian faith (d) fragmented silence as a means of identity reconstruction and receptivity. Within the framework of constructive theology, silence is not a movement against sound, but a moment of pause and reflection memories. It is sometimes necessary to break the silence to overcome suspicion, fear, and encourage openness to forgiveness and reconciliation.