| dc.description.abstract | The history of Judah and Israel cannot be separated from the history of other surrounding nations. The fall as well as the progress of those nations influenced the life of both Judah and Israel. From the 9th century BC up to the last quarter of the 7th century BC, Assyria dominated the Middle East. Judah became a vassal state since the rule of King Ahaz. Even though political and religious autonomy was definitely recognized, as a colonized state however, Judah, freedom was very limited. In fact Assyrian religion influenced the life of Judah. Political subjugation opened the opportunity for infiltration in the field of religion. During the Assyrian colonization, the Jahwistic religious life decreased in quality. Idolatry then was widespread in Judah. Syncretism was raging in the whole social strata. The syncretistic attitude had blurred their understanding of Jahweh. He came to be treated the same as the idols.
Yet, there were people as well as groups which were still faithful to Jahweh. They faithfully kept and did the Jahwistic teaching. The Jahwistic people or group spread both in Judah and Israel. They were people from the palace, priestly, prophetic circles and the people of the land. The reformators came out from those groups. Their main goal was purifying the Jahwistic teaching and setting the nation free.
The reformation took place in 705 BC under the leadership of King Hezekiah. In the meantime Assyria was busy with the revolt of Babylonia and Elam. Hezekiah used that opportunity to set his nation free from Assyria. At the same time he started the religious reformation. But the reformation did not last long. Later when Hezekiah was subjected by Assyria again, the reformation which he pionered also ended. His successor Manasseh had a contrary attitude. He opened the opportunity to other religions to come into Judah. In his period, Judah was in the worst condition, because Manasseh was the worst king among the kings of Judah.
The next chance for reformation was in the period of King Josiah. At that time Assyria was near to its fall, Babylonia and Medes rebelled against Assyria. At the same time Scythians pushed and disturbed the security of Assyria. Hence Josiah could free Judah from Assyria in 621 BC. He was then able to begin the religious reformation again. All the strange elements which were against the Yahwistic teaching were wiped out. The high places were destroyed, all the idols were broken and the altars of gods were torndown.
Two prophets, Zephaniah and Jeremiah were also involved in preparing the condition for the launching of the reformation. Besides the discovery of the deuteronomic legal document encouraged and motivated Josiah to start the reformation. The results of Josiah's reformation can be outlined as follows: (1). The positive results. By the discovery of the deuteronomistic legal document, the new phase of religious and political life had been started. The written law was used as the norm of the national life for the first time. The acceptance of the deuteronomic law as the God's word began the formation of the Old Testament canon. Then the writing of both Judah and Israel's history was influenced by the content of the deuteronomic law. (2). The negative results. Centralization of the worship in Jerusalem demanded the destruction of all the high places in both Judah and Israel. This action meant that the priests of the high places (village priests) lost their positions and jobs. At the same time they worshipped in the high places became confused. Their daily life was interrupted from the religious aspect. They had no certainty in their religious life, while the new regulation for the centralization policy was not yet sufficient. Therefore Josiah's reformation only gave benefit to the priests of the house of the Lord in Jerusalem. Their status and authority became higher. Since all the worship activities were centered in Jerusalem, the income of the temple became doubled. Life for the priests in Jerusalem became better, while the village priests suffered more.
Basically Josiah's reformation was only physical. Reformation in the sense of the transformation of the nation's mental attitude did not happen. Josiah only destroyed the non-Jahwistic worship. The paganism was still deep down in the heart of people. That is why principally Josiah failed to reform his nation's mental attitude. He destroyed the old religious tradition, yet he was not able to develop a new pattern of life. That is why after Josiah died the old pattern of life emerged again. Paganism was widespread in Judah.
The failure of Josiah was caused by several things. First the officials and the people did not have the same understanding about the intention and the purpose of the reformation as it was understood by Josiah. Second the people and the village priests were merely seen as the objects of the reformation, not the subjects. Their needs were neglected. Decision and authority implementation came from above. In fact it only benefited the upper level or the priests of the Jerusalem temple. The people had nothing, although the king in Judah was supposed to protect the weak and to defend the poor, as the Psalm said: "For he delivers the needy when he calls, the poor and him who was no helper. He has pity on the weak and the needy, and saves the lives of the needy. From oppression and violence he redeems their life, ..."(Psalm72:12-14).
Reformation which gave nothing to the people was basically a failure. The Josiah's leadership had many weaknesses. His actions only gave benefit to the minority of the priests of Jerusalem. Josiah failed to involve all the people in his reformation program. In fact the inadequate leadership resulted in loss for people. In order for any program of reformation have positive results for the whole of the people, there is needed a strong pattern of leadership which emphasizes participation by all people.
Josiah's experiences mentioned above give us some insights for carrying out reformation, both political and religious. The countries in Asia nowadays are all in the era of development. All aspects of life are being developed. The intention is to gain a more prospering life and general wellbeing. But in its realization some deviations often happen. The result of the development is not evenly enjoyed by the whole population. A considerable part of the benefits of development goes into the pockets of a minority elite, while only a small part to the majority of the lower class. The difference between the rich and the poor is very wide. Since the key holder of the development is still the upper level, the lower class is always left behind.
So reformation of the mental attitude and the thought pattern of the decision makers is needed. The lower class must be given a chance to speak of their needs. We would like to have a situation which gives possibility to the lower class to take part in determining the realization of the development. Development can be successful if it i s supported and done by as many people as possible. Every person must be treated as the subject rather than the object of the development. Both upper and lower levels must work together in participating and directing the process of development. If this can be done, the lower level will be helped to improve their standard of life.
To reach the goal, a leadership pattern is needed which is oriented to the people of the lower class. We know, however, that it is difficult to determine a leadership pattern appropriate for all the countries in Asia. The following patterns are found particularly in Indonesia:
(a). The paternalistic leadership.
This kind of leadership pattern is still common in Asia as well. Although the paternalistic leadership pattern has certain weaknesses some of its positive aspects can still be developed. One such aspect is the figure of the leader himself. He is the example for the whole people. Apart from his authority, the leader is also seen as the exemplar for the people. Such the leader must fulfil the needs of the whole of his people
(b). The Ki Hadjar Dewantara's leadership.1)
The aim of his leadership pattern is reflected in his philosophical saying :Ing ngarsa asung tulada, ing madya mangun karsa, tut wuri handayani" (in front giving example, in the middle giving courage, and behind giving support). Here a leader is to play an exemplary role before, among and after the people. It means that in reaching the goal, the leader leads, supports and goes along together with the people he he leads. The leader above is demanded to give attention to the needs of all the people.
(c). The diakonos populis leadership. This leadership pattern emphasizes the commitment aspect of the leader. He is expected to have initiative, creativity, as well as a spirit of dedication. Basically the leader is the servant of the people. Therefore his activity and authority are not aimed at the pleasure of the elite or the superior group only, but for that of the people.
(d )The Satria-Pandita leadership.2)
For the changing community, a central figure of leadership which fulfill the ideal type of the people is required. The leader must root himself in his community. Satria is one who always struggles and is ready to sacrifice for the sake of righteousness. He is always on the righteous side, defending the weak and the oppressed. On the other hand Pandita reflects the wise thinker. He is a teacher who always teaches the noble, righteous and just values. When both the characters of Satria and Pandita are joined, they become a struggling character who agrees to sacrifice for noble and righteous values. Such a leadership character is wise, full of intelligence and respect. He continuously struggles for the weak and the oppressed people.
The leadership pattern of the community can be implemented in the church's life. The situation that happens in the community also happens in the church. Up till now the tasks and works of the church are concentrated in the hands of the officials. The congregation has less responsibility in carrying out the mission and service of the church. Such a situation is not good for church facing the challenge of rapid social change. The congregation has to be directly involved in the church's activities. For this a reformation of thinking and of church structure is needed. The purpose must be to enable all the members of the congregation to act as the spear-tip in the service and mission of the church. So the church needs a leadership which is able to mobilize the members for her missionary tasks. It means that all the members of the church need to highlight their understanding and skills in the church's life. By so doing they will be able to function as witnesses of Christ in their surroundings. The service and mission of the church will be successful when all members take part actively in it.
A successful reformation is a reformation which continuously produces reformators. The process of reformation has never been finished. It keeps going on now and forever. | en_US |
