https://hdl.handle.net/20.500.12852/3155 Sun, 05 Apr 2026 18:55:15 GMT 2026-04-05T18:55:15Z https://hdl.handle.net/20.500.12852/3782 The relationship between church and state: A historical and theological study of Romans 13:1-7 and Revelation 13, and its relevance in Indonesia Sinaga, Dewi Sri This thesis focuses on the proper relationship between Church and State considered within the historical context of Romans and Revelation and its relevance to the situation in Indonesia. The relationship between the church and government in Indonesia has got worse recently (particularly in relation to the problems of the HKBP). This was the motivation of the author to analyze the historical context of Romans 13:1-7 and Revelation 13, and consider its relevance to the life of the churches in Indonesia, especially the HKBP. The introduction to the thesis describes the background, objectives, and methodology. The next chapter discusses Romans 13:1-7 in its historical context. The general background of Romans is presented, and in particular the background of Paul's life as a Jew and fanatical Pharisee, a Roman citizen, and his vocation as an apostle to the Gentiles. The economic and social situation in the Roman Empire influenced Paul in Romans 13; 1-7, also the social background of the Roman Church and the place and occasion of writing. Paul's teaching on the Christians' attitude to government will be clarified by means of exegesis of the text. Paul demanded loyalty based upon συνείδησις (conscience). The Christians have responsibility to the state should be heart felt, because it is based upon their loyalty to God. This is possible if the churches and the government admit that the government's authority comes from God, therefore they are ministers of God to serve people. The loyalty demanded by Paul in Romans 13:1-7 is balanced by John's view of loyalty to the government in Revelation 13. Therefore the background of Revelation 13 will be dealt with, concerning the social life of the church in Asia at that time. By means of exegesis of John's symbols, the churches' struggle at that time can be identified and understood. At that time there were problems arising from within the church itself (Christians who denied their faith and turned against the church) and also from outside the church (civilian power from the government which opposed, tortured, and killed Christians who refused to worship the emperor). In the face of such opposition, Christians in Asia were challenged to prove their dedication and loyalty to Jesus Christ. The exegetical section notes how the Christians' attitude should be, to a government that had forced its own will on the people and ignored human rights. John reminded Christians of the possibility that the state would turn against God and become an instrument of evil, so that it no longer acted as the minister of God, governing dictatorially and with ruthless cruelty, encroaching on God's authority. In this situation Christians should have the courage to resist orders to worship the emperor and should stay loyal to Christ whatever the cost. It is clear that there are two different points of view concerning the Christians' attitude to government in the New Testament, due to different historical contexts, but one is not against the other. The loyalty taught by Paul in Romans 13:1-7 shows a positive theological attitude to the Roman government at that time. Whereas, John has a negative attitude to the Romans government in Revelation 13, because the government has turned against God and posed a threat to the life of the church. His remarks are not intended to contradict Romans 13:1-7, but to balance Paul's teaching in a different context. Paul and John had different opinions but not were against each other. Loyalty to state or government must be based upon (juveiSrcng (conscience), common sense, ingenuity, and critical analysis. It should not be because of fear of government threats but because of dedication and loyalty to God. Christians should not oppose a government which is loyal to God, only one which is in opposition to Him. To understand the relevance to Indonesia, the tense relationship between church and state at present (particularly concerning the problems of the HKBP) is presented. It seems the churches are unable to show their loyalty in facing the problems arising from the social, government and state. Hence, it is necessary to ask why they are not able to show their faith clearly and firmly in the present situation. May be the church's understanding of loyalty in Romans 13:1-7 and Revelation 13 is inadequate. Perhaps also the state does not realize their position as the minister of God and recognize appropriate limits to the involvement in church life. It is concluded that the government's good intentions in trying to solve the problems of HKBP did not accomplish a great deal, because of their being unable to understand the rules of the church and the use of inappropriate methods. It would be much better if both church and state recognize each other's existence and respect each other's rights in accordance with their respective rules, laws, and ideology. If this happens there could be a harmonious relationship between church and state in this complex nation. Moreover, the objectives of government policy and the orientation of churches in Indonesia would be attained in accordance with the will of God. Abstract only Mon, 01 Aug 1994 00:00:00 GMT https://hdl.handle.net/20.500.12852/3782 1994-08-01T00:00:00Z https://hdl.handle.net/20.500.12852/3777 A comparative study between the family system of Israel and Korea Han, Sang-Hyu "To make the Christian faith our own in Asia" is the motive for writing this thesis. This is, therefore, an indigenous approach for studying OT = an approach at OT interpretation in the light of the particular Asian context which has been dominated by Confucianism as a principle of social mores. The family is in fact the original form of society. To understand the Israelite family system in OT is to know the Israelite community life and their thought, a comparative study of the Israelite and Korean family systems will help the Korean to understand OT clearly. First, principaly involved in this study are five inter-related areas: (a) family structure, (b) family rites, (c) family values, (d) family relationship, and (e) theological significances. Secondly, the Israelite family system is analysed on the bases of the J, E, and, D documents. And it compared with the family system respectively recorded in J, E, and D in chronological order, and in conclusion synthesized. The Korean family system, meanwhile, is demonstrated from the end of Yi Dynasty, which is prior to the introduction of Western family values, considering historical transitions. The results of this study follow: Both countries adopted the extended patriarchal family system. The family consisted of several generations or sub families, under a male head. They called the family "House" (father’s house in Israel and our house in Korea) which is referred to here not as a group but as an institution of family values. This super timed patriarchal institution included not only the living members, but also both the remote ancestors and the future offspring. The two family structure differs considerably in composition of family members. In Korea it is an established custom that only consanguineous persons are regarded as family members, while in Israel non-sanguineous persons, servants or passengers, are included as family members when they can play a necessary part in the family. Therefore it can be noted that the Israelite had catholicity in their family system in contrast to the Korean's restrictive family system. The father, called "Master" or "Elder" has been ruled over the others of the family and his authoritative right has been taken for granted in both countries. He officiates in all such ceremonies as family worship, marriage and funeral on the hand and he is responsible for the ultimate decision on family affairs like marriage, choice of occupation etc. Particularly, with Korean family the inheritance of the right of ancestor worship is deemed more important than that of the headship of the family or of property, as it is virtually the succession to the family status. The duty of inheritance of ancestor worship is limited to the eldest son. In Israel family however the inheritance of blessing right was thrown into shadow by the inheritance of property, this being the most primary. And because of favoritism the inheritance went to the youngest son in spite of the law that protected primogeniture. Filial piety is the controlling essence of the stable of family. In both countries it is not mere dutifulness to one’s parents but a natural consequence of affection for the parents and an integral approach to what it means to be human. However, both countries have different bonds of filial piety in that in Korea it is usually satisfied through the behaviour of the person while in Israel it is sublimed into the Yahweh faith. Chastity was actually recognized as the crown of sex mores in both countries. Under the patriarchal family idea, the woman's chastity was her life. But in Korea this idea was extended even after marriage so that divorce was strictly restricted under all conditions. The remarriage of a widow is mercilessly forbidden. This is considered not only a great shame to her but also a dishonor to her family. The women's status in both countries is terribly lower than that of contemporary women in neighboring countries. As regards marriage, both countries had the basic idea that marriage is simply to strengthen the existing family rather than to create a new family. By marriage the two families are allied and at the same time the husband’s family is strengthen. There is a difference, however, in that a radical exogamy come into fashion in Korea, while endogamy generally existed in Israel. As regards death/funeral, the idea of shamanism is dominant in both countries. There is one difference however. In Israel ancestor worship is strictly rejected because of monotheism; In Korea because the dead ancestors were regarded as family gods, there is an elaborately developed system of ancestor worship. To sum up, this comparative study of the two family system in terms of theology, it can be noted that "Worship" is a focal point and a decisive factor in the life of the people. The basic similarity of the two family systems is the fact that family worship is the center of all personal and material relationships in the family. In this light, this family system is actually a practical religious family; namely, "Kultgemeinschaft". With the one big difference being their worship subject. The Israelites worshipped Yahweh while the Koreans worshipped their ancestors. Therefore it can be stated that the Israelite family system is "Theo-centric family" as against the Korean family system which is "Homo-centric family". Theological significance: How did the ancient Israelite family system Influence upon Yahwism? (a) Fatherhood of God originated from the patriarchal family system. The Israelite understands Yahweh as Father in family. They believe Him not only to be the God of their ancestors' but also the Father of the Israelite community. (b) The idea of family solidarity played the most important role for the religious community life, (c) The idea of blessing and cursing is connected with the patriarchal family system which lays the focus on multiplication of offspring and prosperity of family. The content of blessing is obviously a secular matter. （d) the relation between filial piety and fear of God seems to be both sides of the coin in the Christian faith. They are a mutually supported relationship and may be called as sacred and secular filial piety respectively. Recommendation: The family systems of the two countries have a unique character and mission respectively. The Israelite family system greatly contributed to the growth and development of Yahwism, the Korean family system is a rich soil for the seeds of the Gospel which will grow and be fruitful in Asia. 1. For Korean mission: The Korean family system is "Preparation evangelica" for Korean mission in the light of Missio Dei. Ancestor worship should be distinguished from idolatry. The traditional form of ancestor worship must and can be transformed into the Christian form of worship. 2. For Asian theology: The writer recommends filial piety as an "Ankupfungspunkt" for establishing Asian theology. As long as theology is ultimately concerned with context, the Asian can not neglect the great cultural heritage from Confucianism. Filial piety is the core of the family system and is the analogy of the Christian faith in Asian. Abstract only Thu, 01 Dec 1977 00:00:00 GMT https://hdl.handle.net/20.500.12852/3777 1977-12-01T00:00:00Z https://hdl.handle.net/20.500.12852/3776 Holistic ministry of the protestant Christian church in Bali: (Analytical study of the Maha Bhoga Marga operations) Ripa, Nengah I. This is an analytical study of the Protestant Christian Church in Bali, particularly the Maha Bhoga Marga (MBM) operations. The approach is one of Pastoral Theology using the three steps or stages: first, attending - seeking the information on the pastoral concerns that are available in personal experiences, Christian tradition, and cultural resources; second, assertion - engaging the information from these three resources in a process of mutual clarification and dialogue in order to expand and develop religious insight; third, decision - moving from insight through decision to concrete-pastoral action. The aim of this thesis is to evaluate the ministry of the Bali Church administered by the Maha Bhoga Marga Foundation and to give an answer to the question regarding urgent ministries that are needed in Bali. This question was asked by the delegation of the Bali Church Synod meeting in June 1998. These two aims are interconnected in this thesis as we reviewed the past and looked to the future. The Protestant Christian Church in Bali or Gereja Kristen Protestant di Bali (GKPB, in Indonesian) was born as a "fundamentalist child under North American evangelical Christianity, specifically the “Christian Missionary Alliance" (CMA). Permission was granted from the Governor General of the Dutch Government to work among the Chinese immigrants in Bali. During that time there was strict prohibition to the evangelization of the Balinese people. By the power of the Holy Spirit the CMA missionary, Tsang To Hang, accompanied by Rev. R. A. Jaffry, baptized eleven Balinese Christians on November 11, 1931. The ministry of the Church focused on the spiritual meaning of the gospel, its mission was the “saving and gathering of souls." The Church denounced ancestor worship, the spirits, the temples and the idols. They were considered demonic. This action created conflict between Christians and non-Christians. As a result the Christians were persecuted, missionaries were rejected and finally expelled by the Dutch Government in 1933. The Balinese Christians became a flock without a shepherd. From 1934 - 1948, the Dutch Reformed Church in East Java took care of the new Christians. Their ministry was in Pastoral Care, mainly directed toward pastoral counselling, Bible study, and care of the sick and dying. The new Christians were baptized in East Java. In 1948, the Bali Church decided to be independent of the pastoral care of the Dutch Reformed Church in East Java. The Protestant Christian Church in Bali was officially established and registered in the Indonesian Government on August 8, 1949. The ministry included Spiritual programs, Education programs, and Diakonia. The decisive moment came with the “Watershed Synod Meeting of 1972" when the Bali Church decided on a “Holistic Ministry"-- to seek a balanced ministry both in spiritual and material aspects. Since then the Bali Church was no longer concerned only with the person's soul but also with the physical and economic life of the Balinese people. This holistic approach to ministry affirms that the human being has three basic needs: spiritual, mental, and physical. The Bali Church administers this ministry by (1): Fellowship and Lay Training (Koinonia) related to the Dhyana Pura Foundation; (2) Witness and Education (Marturia) related to the Widhya Pura Foundation; (3) and Service and Economic Development (Diakonia), related to the Maha Bhoga Marga Foundation. The Maha Bhoga Marga (MBM) means the “most excellent way to physical and spiritual food, based on a right relationship with God and others”. The MBM was established in 1980 with a very clear theological foundation: 1. a belief in the dignity and high potential of all people created in the image of God; 2. a belief in God's mission of peace between people and God, people and people, people and earth’s resources through Jesus Christ the Lord; 3. a belief that models of God’s kingdom play a prophetic role in relationship to the government. The MBM's goal was to facilitate development of the poor and to promote the love of Christ by word and deed in a way which is consistent with the nature and mission of the Church. To follow-up the “Watershed Synod Meeting of 1972”, the church leaders developed a plan to implement a holistic mission program in the Bali Church called “Long Range Planning Until the Year 2000". Among the goals were to make the Bali Church self-reliant in theology; in finances, and in human resources in order to bе a blessing to the nation. The program proposal included a timeline approved at the synod meeting of 1984 which makes the 1996 - 2000 as a period of harvest and evaluation to review the programs and the goals. The result of this evaluation will provide useful information for the future mission of the Church. This study is part of that review and evaluation. The MBM has achieved the goals formulated by the Bali Church in 1972, 1980 and 1984. In fact, by 1982 the Bali Church as well as the MBM became self-reliant in staffing their programs. In 1994, the Bali Church became self-reliant in paying the salaries of the pastors. Also, since 1980, some congregations were able to remodel their church buildings using a Balinese architect. Beyond all of this, it is important to note that the Hindu population appreciates the services of the MBM. This study is designed as follows: Chapter one is the general introduction: the statement of the problem, the goals of the study, scope and delimitation, method of the study and design. Chapter two provides an overview of the geography, culture and religion of Bali, the context within which the Bali Church and the MBM ministers. Chapter three evaluates the goals and the operation of the Maha Bhoga Marga, giving particular attention to its programs of Community and Economic Development and the important role of its Rural Bank Limited. Chapter four studies the relationship of the Maha Bhoga Marga to the missional understanding of the Bali Church. Chapter five examines the Biblical and theological basis of holistic mission, which gave birth to and sustains the MBM operations. Chapter six provides a brief summary and program recommendations for the MBM operation to address new situations both present and future. Abstract only Fri, 01 Jan 1999 00:00:00 GMT https://hdl.handle.net/20.500.12852/3776 1999-01-01T00:00:00Z https://hdl.handle.net/20.500.12852/3744 Study for ecumenical interpretation on Dalit struggle and theology Hwang, Nam duk Like the history of the christian world, the history of India stretches over a period of almost 2000 years. St. Thomas was the first of Jesus' disciples to arrive in India, and he evangelized the Gospel in Kelara State and built many churches there. The Christian church, first planted by St. Thomas, has grown strongly and continuously since the 1st Century A.D., and now includes strong institutions such as the United Church of India. Unfortunately, however, the existence of the Hindu caste system is still responsible for the oppression of many Indian people, especially those called Dalit, or untouchable people. Even though we are at the beginning of the 21st Century, and cultures, and societies all over the world are being changed by the pressures of globalization, and other external influences, the unique religious culture, and socio-economic system of India, has been able to resist the pressure to improve the human rights of Dalit people. The upper castes of Indian society have successfully resisted change to the socio-economic system, so that the Dalit’s human rights and dignity are just as badly oppressed as they were, in Jesus time. Now, the Dalits who have been the victims of oppression for 3,500 years, have started their struggle, to gain an identity as part of an equal, and just society. In this thesis, I aim to study the current position of Indian Dalit as part of a multi-religious society, as well as the treatment of Dalit throughout Indian history. I also aim to concentrate on the history of the Dalit struggle, before and after the British colonial period. I will also pay special attention to understanding the real desire of Dalits’ through presenting the leading strategy for struggle of Dr. Ambedkar, who is also known as the 'father' of the Dalit movement. The struggle that Dr. Ambedkar leads is against the caste system in India. Dr. Ambedkar believes that the caste system must by destroyed, in order to achieve the liberation of Dalit people from their oppressors. This means that the caste system in India is the fault of Hindu religious ideology, and that it is this ideology, and the social structure that it maintains, that is responsible for the oppression of Dalit people, and the main obstacle to their liberation. Since the 1980's Indian liberation theologians have been developing the contents of Dalit theology. The main themes of Dalit theology are based on the suffering and struggle of Dalit people in their daily life. I will discuss the biblical, and theological background of these themes, as well as the links between Dalit theology, and Asian liberation theology. Finally, I will suggest the need for a practical exchange program between Dalit churches in India and Minjung churches in Korea. I believe that this program should be carried out on the level of showing solidarity for Dalit liberation among Asian churches. The Minjung church in Korea must seek to develop a new style of mission, in conjunction with the Asian church, which will include the Dalit church in India, and build a Minjung-Dalit movement. This mission is the witness of Jesus Christ’s Gospel which inspires us to dream of a new heaven and a new earth. I believe that through this partnership we can overcome our many differences, to struggle against the upper caste, or ruling class, and to identify with the suffering Minjung of Asia. This should be our vision, in order to make a community of justice, reconciliation, and peace in Asia. Abstract only Wed, 01 Jan 2003 00:00:00 GMT https://hdl.handle.net/20.500.12852/3744 2003-01-01T00:00:00Z