https://hdl.handle.net/20.500.12852/3168 2026-11-14T00:20:25Z 2026-11-14T00:20:25Z Borrong, Robert P. https://hdl.handle.net/20.500.12852/4069 2026-11-13T07:00:29Z 1996-01-01T00:00:00Z

Spreading seeds of catastrophe: A study on environmental pollution from Christian ethics' point of view. A case study on solid waste pollution in Jakarta Borrong, Robert P. What is now referred to as damage to the natural environment, whether due to the shrinking of natural resources or, more frequently through destruction caused by pollution, cannot be separated from the role of mankind in relation to his environment. Mankind, both directly and indirectly, intentionally or unintentionally, has been the cause of damage of the natural environment. That damage has not only caused nature to suffer, but also mankind. This dissertation will show clearly the dominant role of mankind in polluting the natural environment. As a result the ecosystem and ecosphere have been disturbed, nature and mankind have suffered as certain species of flora and fauna have become extinct, global heating has occurred, holes have appeared in the ozone layer and the seas have become polluted - all phenomena which bring disease and death to living creatures and to mankind on this planet earth. In fact damage to the natural environment on a global level threatens the very existence of planet earth. In the modern world damage to the natural environment is linked with rapid demographic and cultural growth, particularly the development of sophisticated science and technology. Population growth demands the provision of all man kind's requirements. Science and technology are harnessed to explore and exploit nature, to process it into a product for consumption by human beings. In all the stages of this process there is a clash between the interests of mankind and the interests of the natural environment in which the interests and role of mankind have become increasingly dominant. The dominant role of mankind has been made possible by the development of science and technology which supports mankind's more rapid and extensive exploitation of natural resources and leaves the pile-up of waste materials to pollute the environment. The industrial revolution, which is still in progress, on the one hand assists mankind, enabling him to work more efficiently and effectively and thus increase his productivity. However, on the other hand, these rapid developments have made it possible for mankind to use up natural resources more rapidly and to poison nature with various by products of the production and consumer process such as industrial waste, household waste and chemicals which are used increasingly in agriculture and industry. As a result the natural environment has become damaged and its very survival is threatened on the local, regional and global levels. According to the Bible nature was created good by the Lord God with the aim of continuing to develop according to a pattern of creation in which all elements play their part. Mankind has a special role as the Lord God's partner in caring for and maintaining nature which has been entrusted to him to manage and to dominate. This management and control should be a responsible management and domination. Mankind was appointed as the Lord God's representative on earth to manage creation in the sense of both managing and benefiting from, but also caring for and maintaining. But mankind misused what the Lord God had en trusted to him. Pride and greed led him to rebel against the Lord God. Mankind wanted to become like God and to rule over nature as its lord and owner. From the Christian perspective the damage to and potential destruction of nature are rooted in the attitude and actions of mankind who is dominated by sin, namely rebellion against the Lord God, the Creator. Sin, which is seen as man kind's pride and greed, has pushed man towards materialistic attitudes and destructive-exploitative behaviour towards nature. Sinful mankind has misinterpreted his position and calling in the world and has acted as though he is the crown of creation, the owner of nature who has the right to exploit nature. This materialistic attitude and behaviour is very clear in the rationalist-humanist-capitalist philosophy which glorifies the dominance of man over other elements in creation and thus evaluates nature in a utilitarian manner as being no more than material or goods useful for mankind's welfare, happiness and pleasure. Nature and all its elements are only viewed as valuable to the extent that they contribute to the interests of mankind. As a result nature is treated capriciously, not being used only to meet mankind's requirements and welfare, but also to satisfy mankind's greed. Pollution of the natural environment, particularly in big cities such as the case of solid waste pollution in Jakarta is the direct result of mankind's lack of concern for nature. This indifference towards nature is rooted in sin which causes mankind's moral and spiritual pollution. Thus it can be said that pollution of nature is rooted in the pollution which affects all of life, particularly moral and spiritual pollution. Pollution in man's moral and spiritual being is evident in the arrogance and greed which motivates mankind to exploit natural resources and poison nature or the ecosphere with waste and rubbish, showing neither respect for nor appreciation of nature. Environmentalist movements have sprung up all over the world. However there are still a lot of people who look at the natural environment from the view point of mankind's interests only. For example the concept of continuing development paradigm puts more emphasis on the survival of the human race benefit than on nature itself. It is true that there is concern about nature, but basically only in relation to the interests of mankind. Priority is given to efforts to preserve non-renewable resources such as oil, while the natural resources which are abundant and renewable, such as timber, tend to be wasted. In fact even natural resources which are non-renewable are continuing to be exploited and wasted. Industries are developed in a certain location because of economic advantages. However negative impacts such as pollution of the environment by industrial waste are not taken into consideration. Material profit is more important to mankind than the conservation and harmony of nature. This means that the awareness of the need to preserve the environment is not yet an ethical awareness, but rather an economic awareness. Man's concern about the environment is directly linked with economic interests. This is the reason that in relations between groups or nations, political and economic interests are more dominant than concern for nature. From the viewpoint of Biblical theology on nature, which are implemented in to Christian ethics on environment, nature and all its potential is to be managed by mankind for his benefit and in the same time to take care of it. Mankind as Imago Dei has to take care of nature as a steward because God as Creator and Redeemer loves all his creation. Mankind also has to build solidarity with nature. Solidarity with nature includes an appreciation of nature as good creation, also includes an appreciation of the continuity between humanity and the rest of nature. Nature itself also has intrinsic values - outside the interests of mankind - to be treated and appreciated as the creation of the Lord God having a value which is more than just a materialistic value (life). Thus the ethics of the environment have to respect life. Respect life means appreciate nature on one hand and the self- control of mankind on the other hand. Mankind has to appreciate nature because, as a good creation of the Lord God, nature has its own value before God. Therefore mankind has to exercise self-control in using nature and natural resources, limiting himself to basic requirements. Thus, in man's relationship with nature he must apply the norms which are applied in his relationship with other people - norms such as respect and appreciation. Man has to act fairly towards the environment and treat the environment appreciately. Nature, like man, is a creation of God. Therefore nature has to be treated as part of man's life which has been created by God. Environmental ethics thus have to discover the balance between economic and ecological interests. The church sees itself as a fellowship, a "new creation" resulting from Christ's redemptive work. Christ has made reconciliation between God and all creation. Therefore, as a new creation the church must understand her calling in the world as being to proclaim shalom or the peace of God which has come through the Lord Jesus Christ. In the context of damage to the natural environment, the church should understand that she is called to restore the damaged relationship between man and nature, creating solidarity and a constructive-creative relationship. Mankind has to be able to feel the sufferings of nature which has become the victim of arbitrariness under the influence of sin. Thus, as a new creation, the church is called to strive for the signs of the new creation in nature, not by making an artificial environment, but by working for the conservation and harmonisation of the natural environment so that it lives and develops in accord with the design of the Creator. Or, in theological terms, the church is called to create peace, justice and integrity of creation. From the ecumenical point of view, efforts to achieve church unity have to be extended to include efforts to achieve unity in line with the meaning and significance of the expression "ecumenical". Ecumene has to be truly translated as a dwelling place so that it covers the whole cosmos or all creation. In this way the church's calling to make known the Gospel of the Kingdom of God has to contain the message of peace for all creation. Similarly the understanding of "koinonia" and "diakonia" has to be implemented through an effort to unite everything in Christ and actualise love such as respect and appreciation, towards all creation. The basis of this understanding is Christ's work of redemption which encompasses all creation and the perspective of the Kingdom of God which also covers the renewal of all creation. The church carries out her one and global calling in the context of local life and culture. Thus the task of healing the natural environment which has been damaged by sin is an ecumenical calling, but it is implemented locally in accord with the cultural context and the specific problems being faced. This means that the task of preserving nature can be carried out in accord with the cultural perception of the different churches. For churches in Asia, particularly in Indonesia, the fact that her people exalt balance and harmony with nature as one basis and goal of individual and community life, can act as motivation which theologically spurs Christians to participate to the highest possible level in efforts to prevent damage to the natural environment and to restore the natural environment where damage has already taken place. Thus environmental conservation can become something which is born from an inbuilt awareness within all members of the church and of the community. In other words the church can use the potential of the local culture with the aim of restoring the harmony of nature or the integrity of creation on the global level in accord with the purpose and design of God the Creator and Redeemer. It has been stated above that the problem of damage to the natural environment is linked to mankind's domination of the environment. Therefore the handling of ecological crises should not be directed primarily towards a technical handling of the problem, but rather towards guidance and education of people as the agents of damage suffered by the natural environment. Therefore education which is directed towards the creation of awareness that mankind should really respect nature as God's creation should be given priority in efforts to prevent damage to or to re store the natural environment. Churches need to provide intensive guidance and instruction to their members concerning the environment, both through activities within the church, through education within the family and formal education. The basic themes of this education should be the theology of creation and information concerning ecological problems and practical steps which can be taken by the church and Christians, collectively or as individuals, in order to protect and preserve the environment. Abstract only

1996-01-01T00:00:00Z Dun, Mary https://hdl.handle.net/20.500.12852/4068 2026-11-13T04:00:30Z 1996-12-16T00:00:00Z

Inter-faith dialogue: Christians' initiative for dialogue with Buddhists in Myanmar Dun, Mary Religious pluralism has become a reality in both Asia and the West. Other religious traditions are presented as universal alternatives to the Christian faith. The adherents are expressing their beliefs with new vitality and new missionary zeal. Besides, Christians from Europe and the Western world have discovered the richness and values of other religious traditions. Therefore the question of whether it is appropriate for Christians to continue to claim Christianity as absolute, unique and final has become an issue. In answer to this question the thesis commences (chapters one and two) with biblical and theological backgrounds, designed to reconstruct the traditional theology which excludes people of other faiths from God's salvation scheme, unless they be converted to Christianity. A study of God's relationship with Israel, the Church and the Gentiles is presented from both the Old and the New Testament points of view. The theology of pluralism as presented by various theologians from both Asia and the West is studied. The primary theological issues of religious pluralism, as presented by some theologians, are those concerned with the nature of how people of other faiths can be included in God's salvific acts without conversion to Christianity and how Christians can relate to their neighbours of other faiths on equal terms as God's children and creation. Having searched for the biblical and theological mandate for theological reconstruction, the thesis proceeds to search for a method of approaching people of other faiths as an other faiths" is opted for by both Asian and Western theologians as the best and most effective method for Christian mission. As an understanding of other faiths is necessary for a successful and effective dialogue, the thesis continues (chapters three and four) with the study of Buddhism as its particular partner in dialogue. Buddhism as studied is very different from Christian faith. In spite of the differences, similarities and commonalities are found to an extent that dialogue is found to be possible between the two religions. As the theme of the thesis aims at dialogue with Buddhists in Myanmar, it searches the background for Buddhist-Christian dialogue in the country. Chapter five retraces how Buddhism came to be the dominant religion in Myanmar, how it encountered Christianity, and how Buddhists and Christians relate to each other in manner and in attitude. Chapter six concludes with some examples and evidences of how dialogue between Buddhist and Christian is made possible and how cooperation between the two can be developed in the process of dialogue. It expresses the hope that Christians in Myanmar may define their true identity as Christians amidst their Buddhist neighbors by accepting the reconstructed inclusive theology of pluralism, by learning to live in appreciation of the Buddhist faith, and by cooperating with them for peace and justice in the country. Abstract only

1996-12-16T00:00:00Z Kabanga, Andarias https://hdl.handle.net/20.500.12852/4067 2026-11-12T09:01:06Z 1996-01-01T00:00:00Z

The death of the total man: Kabanga, Andarias "The death of the total man" is a phrase taken from the Confession of Torajanese Church. There are several reasons why the present writer uses the phrase as the title of this dissertation. First of all, according to the mandate of Christ to his disciples, they should preach the gospel to all people. To preach the gospel is to spread and to relate the gospel to a certain context. The Toraja Church preaches the gospel in the context of Torajanese people. The writer is interested in doing theology in the Toraja context. Secondly, the Toraja Church faces a situation which is different from the situation in Europe and America. Anyone who wants to study theology in Asia should give attention to the situation in Asia. Therefore, the writer is interested in what ATESEA and SEAGST call the Asian Critical Principle. This has challenged the writer to think frequently about how to do theology in the context of Torajaland. Thirdly, since the writer is interested in doing theology, he wants to participate in promoting contextualization in theology. Thinking about the Toraja context, one should note at first that the Torajanese people has their own culture and traditional religion which is called Aluk Todolo. Nowadays Aluk Todolo is recognized by the Indonesian Government as a branch of Hinduism. Long before the first missionary came to Torajaland, from generation to generation was passed down the belief that when someone dies only his body experienced corruption, but his soul continued to live. Up to the present, there are many Torajanese who still hold to the Aluk Todolo religion. They believe that the soul is immortal. Some of the Torajanese converted to Islam. Immortality of the soul is also taught in Islam and Hinduism. Toraja Church members are constantly in contact with Moslems. It is clear that Toraja Church members who live in Torajaland are sorrounded by the doctrine of the immortality of the soul. Furthermore, missionaries coming from Gereformeerde Zendingsbond (GZB) also taught the immortality of the soul. The Toraja Church become one Synod in 1947. The first generation of the Torajanese who were ordained to be pastors, also taught the immortality of the soul. But in 1981 the Toraja Church agreed on its own confession, Pengakuan Gereja Toraja. The confession talks about the death of man. According to the confession of the Toraja Church, when a person dies, he dies totally. Such a confession raised questions in the minds of some church members. Though this confession has been ratified for more than ten years, up to the present there are still some church members who do not understand and refuse to accept the doctrine of death of the total man. They think that the statement that man dies totally is not based on the Bible. So some questions arise: Why do some Torajanese Church members disagree with the confession? Is the formulation "the death of the total man" not based on the Bible? The main goal of this dissertation is: First, to try to find out the cause of church members not understanding the phrase "the death of the total man" in the Confession of the Toraja Church. Second, to try to understand the concept of death in the Bible and its implications for the Toraja Church. In order to achieve the goal, in Chapter 1, the writer investigates the concept of man in Aluk Todolo particularly the concept of death. In Chapter 2 the writer examines out the concept of death in the history of Protestant dogma, including in the GZB. Chapter 3 exposes the concept of death in the sciences particularly medicine, and in philosophy as well as religion. At the end of Chapter 3 the writer examines the concept of death in the Bible. Then in Chapter 4 he talks particularly about the concept of "Man" in the Confession of the Torajanese Church. After that in Chapter 5. We come to focus our attention on the concept of death in Confession of the Toraja Church in relation to the Torajanese context. Finally, as in Chapter 6, the writer makes a summary and recommendation. After outlining the chapters mentioned above, there are some conclusions and recommendations to be listed: 1. 2. There are some Torajanese Church members who still do not understand and even reject the formulation "the death of the total man" because they are still influenced by Aluk Todolo. The doctrine of Hinduism and Islam concerning the immortality of the soul is the same as the concept in Aluk Todolo. Some of the Torajanese converted to Islam, and frequently they meet with Moslems. Furthermore, they sometimes see television program about Islamic doctrine. As a result, they think that the concept of death in Christian doctrine is the same as the concept of death in Islam or Hinduism. There is also the influence coming from inside the Toraja Church. This is the doctrinal heritage from GZB missionaries. The missionaries taught the immortality of the soul. Since the doctrine of the missionaries was the same as the doctrine in Aluk Tadolo. Hinduism and Islam, the church members are even more convinced in their view of the immortality of soul. Misunderstanding of the concept. Some of the church members try to understand the concept, but they only consider the phrase consisting on the words “the death of the total man" without connecting them with other sections or chapters. As a result, they think finally that the phrase "the death of the total man" means there is nothing beyond death. According to the Bible, the first man was created as wholeness. All aspects of his being were created by God. He was not half God, nor was he half angel. There was nothing of the substance of God in him. Since all aspects of his being were created, he was merely a "creaturely being". He was totally a creature (ef. nefesh hayyah in Gen. 2:7). Therefore, when somebody dies he dies totally. Death effects not only the body, but also the soul. The Bible docs not teach dichotomy nor trichotomy, but man as a unity. The words soul and body are used, because there is no better way of explaining both aspects (dimensions) of man as a totality. So the word body is used to express the "outer aspect" of the wholeness of man, and the soul means the "inner mind" of the wholeness of man. According to the Confession of the Torajanese Church, when someone dies, he dies totally. The implications of the confession arc as below. First, through the confession, the Torajanesc Church rejects the belief in the "immortality of the soul" in Aluk Todolo. Second, the Toraja Church also rejects the belief in the soul/spirit of the ancestors being able to bless their descendants who are still alive. Third, the Torajanesc Church rejects Platonistic philosophy, particularly the doctrine of soul/spirit as the most important part of a human being. The Toraja Church wants to teach that both soul and body are important, as they are different aspects of man as a totality. Fourth, by the confession, in relation to other religions, the Toraja Church expresses its view concerning death. In death, both soul and body die. The only eternal one is God (1 Tim. 6:16). The Toraja Church rejects dichotomy and trichotomy. Fifth, by the confession, the Toraja Church teaches its members that mankind is a creature and a mortal being. No aspect of man is as such eternal. The only way for mankind to have eternal life is by the "grace of God" through Jesus Christ. "For God so loved the world that he gave his only Son that whoever believes in him should not perish, but have everlasting life" (John 3.16). Jesus Christ died but has risen again from death totally. Now he is in heaven. Believers will also be totally in heaven. Clearly, the phrase "the death of the total man” stresses the wholeness of man when he comes to die. But according to the Bible, on the Day of Judgment the believer will experience perfect salvation bestowed by Christ. That is the hope of Christians, even though they are going to die totally. And that is how contextualization works when doing theology in the Torajanese context. Finally the writer recommends that churches in Indonesia, as well as theological seminaries, study the concept of "the death of mankind" seriously in order to respond from the Indonesian context. In addition, they should open themselves to be renewed by the Holy Spirit in the light of the Bible. We have to open our minds to be guided by the Holy Spirit in order to experience renewal. Ecclesia reformata semper reformanda. That is the correct attitude in "doing" contextualization theology, and the way in which, we can participate in performing the Asian Critical Principle. To God be the glory. Abstract only

1996-01-01T00:00:00Z Talaway, Hobert https://hdl.handle.net/20.500.12852/4066 2026-11-12T08:00:50Z 1998-01-01T00:00:00Z

The lordship of Jesus in the gospel of Matthew and its relevance for the Indonesian churches Talaway, Hobert This dissertation contains the results of the author's investigation of the use of the term kyrios for Jesus in the Gospel of Matthew, as compared with its use (in the translated form "Tuhan"= “Lord”） on the part of the members of a congregation of the classic Reformed tradition in Jakarta, Indonesia (The congregation is taken to be representative of traditional Protestant viewpoints among the churches of Indonesia). The author wishes to avoid presuppositions concerning the understanding and use of kyrios in early Christianity, but rather to limit himself to what is literally found in Matthew. He does, however, discuss the background of the term in the Hellenistic World， including its use among Jews as the equivalent for the Hebrew 'adon and the Aramaic mar. The author also provides a brief survey of the use of kyrios in other writings of the New Testament. Throughout this dissertation, the religious pluralism of Indonesia, and especially the predominant influence of Islam, is seen as the key contextual element. In the Introduction, the author puts forth three theses: (1) Even though the term kyrios (and its Hebrew or Aramaic equivalents) had both a secular and a religious usage in the Hellenistic World, for the writer of the Gospel of Matthew, the term is a Christological title so that its meaning is related to what is understood as the divine scheme of things; but Matthew is not so much concerned with the term's metaphysical or ontological meaning， as with its function to provide a way to refer to Jesus' role in manifesting the presence and power of God in this world; because this is the case, kyrios is often linked in Matthew with other titles, such as Messiah/Son of David, Son of Man and Son of God. (2) Even though the term kyrios has a divine connotation for Matthew, his use of it does not show any rejection of Jewish Monotheism; in Matthew, Jesus is not identical with God. Jesus is not another God besides God the Father. (3) The Understanding of most of the members from the Jakarta congregation (chosen for sampling) is more metaphysical-ontological than functional. Their understanding of Jesus as "Lord" is the same as Jesus as “God”. Their understanding has been formed by the traditional dogmas which they have been taught and by Christian cultic practices -prayer and praise made directly to Jesus in the context of public or private worship. Finally, in his Introduction, the author stresses that he is using, as his mythology of research and analysis, what has come to be generally acknowledged as the historical-critical approach. While the author is aware of recent developments often grouped under "literary approaches", he does not propose to make use of these in this dissertation. In Chapter I, the author lays out and exegetes all the passages in Matthew where the term kyrios is to be found. Since it is often used in addressing Jesus, the term is most often found in the vocative case. There are instances where it is simply an honorific address (so the English words or “master” might be used) but it is never used by people who oppose or show enmity toward Jesus. Most of the uses, however, are those where there is some linkage with other divine titles, and in all these Matthew wishes to show that, for his Christian community, the exalted status, the power and authority of Jesus are derived from God. This means that, for those Christians, Jesus is much more than the prophet or teacher he was thought to be by the general Jewish public. In Jesus, the prophecies of the Old Testament have come to fulfilment. During his ministry Jesus wielded what was actually divine authority; and he wields it now; as Christians know by their faith; when he comes again, in supernatural power, all the world will know Jesus' true status and function. At the same time, Matthew pictures Jesus not only as the Lord of divine power, but also as the Lord who show his compassion and mercy, especially for the “little ones”，i.e. those marginalized in society. In this aspect of his function as Lord, Jesus is put forward as model for discipleship in Matthew’s own community. In Chapter II, the author discusses the background and usage of kyrios in the Graeco-Roman World in the first century C.E. He mentions what has long been known, viz., that, because of the influence of Greek Language and culture kyrios was used for the Hebrew 'adon and for the Aramaic mar. One result of this which had great impact among early Christians was the use of kyrios by Jews to translate the Tetragrammaton's’ YHWH in the Septuagint translation of the Hebrew scriptures. What is not as well-known is the argument of several scholars, that, in the Judaism of that time, other figures, such as Moses, personified wisdom, or angels, could be referred to with the honorific "Lord", without thereby implying that they are "gods", alongside God, the Creator-Father. The author of the dissertation considers this to be the key to explaining how Matthew and his community could think of and address Jesus as “Lord” without thereby feeling that they had in any way compromised the Jewish conviction of monotheism. In Chapter III, by means of questionnaires, the author makes a survey of the meaning of the confession “Jesus is Lord”, as held by a sampling of members of a Jakarta Protestant congregation. The results, the percentage break-downs of the answers given to each question, sharply portray an understanding of Jesus as Lord that is primarily ontological-metaphysical and that is expressed in language derived from Greek philosophical tradition, the same language that so much determined the formulation of early Christian creeds and dogmatic theology. This understanding can lead its holders, even if unconsciously, in the direction of some kind of ditheism. For the majority of Christians, ditheism is limited by so-called incarnational theology, but this of course leads to the impression that Christians believe God appeared in the world in human form in the person of Jesus. Moving in either direction -ditheism or incarnationalism- has raised strong objections from other religions, especially Islam which is clearly the majority religion in Indonesia. In the closing section of the dissertation, the author draws together his conclusions concerning the understanding and the use of kyrios in the Gospel of Matthew over against the conclusions concerning the understanding and use of the title "Lord (="Tuhan" in Indonesian) among the members of the Jakarta congregation chosen as a sample. With these conclusions, the author maintains that his three theses have been proved: 1) The term kyrios is understood by Matthew as a way of expressing Jesus' function in God's sovereignty and action, not as a term to denote Jesus personal divine nature; 2) that this understanding was not seen a threat to Jewish Monotheism; 3) that Christians in Indonesia' s is true of most Christians everywhere throughout the centuries, understand the term "Lord" to mean that Jesus is divine, as is God the Creator-Father. Finally, the author closes his writing with some personal reflection concerning Christology and Christian worship today, and specifically in Indonesia where the majority of the people are Muslim. The author is convinced that most Indonesian Christians are simply not aware of how their use of “Lord” for Jesus， in the context of Indonesian religious pluralism， can and does cause non- Christians to view Christians as polytheists. The author therefore advises that Indonesian Christians must be taught to value Matthew’s use of “Lord” as figurative language， as a metaphor to express Christian conviction that arose with their experience of Jesus' resurrection that Jesus had and has a particular role in God’s actions for human salvation. Secondly， the author advises that Indonesia Christians should review their practice of directing hymn and prayers directly to Jesus. And, finally, the author advises that Indonesian Christians should more deeply explore the use of other terms for Jesus, such as “prophet", "teacher", "servant" and “shepherd”. Abstract only

1998-01-01T00:00:00Z