Pelayanan sosial kristen:Suatu studi yayasan Bimbingan kesejahteraan sosial de surakarta (Christian social ministry, A case of social welfare guidance foundation in surakarta)

Abstract

1. The focus point of this study is a concrete situation, namely the YBKS mission as a theological locus. Not only are the programs of the YBKS mission discussed, but also the theological assumptions on which these programs are based. Chapter I, therefore, gives a description of YBKS as a church institution, explaining its programs and their theological impact YBKS, as we observe it, is a good example of church praxis. This study is an effort to reflect critically upon the theology of this church praxis. Praxis not only means the pragmatically things, but also includes the ontological/existential aspects they are based on. 2. This paper investigates both the theological assumptions of the YBKS mission as well as their manifestations and applications in relation to the local context of state ideology and national identity. Operationally applying the Christian faith (the theological basis) to answer human needs is one of the most important aspects of the YBKS mission. By investigating the theological basis of the YBKS mission its identity can be better understood. 3. The validity of the theological foundation of YBKS is derived from the Holy Bible, i.e. God's Word in the Old and New Testament, and the Apostle's Creed, thus explaining its theological origin. A firm belief in Christ has obvious consequences in matters of poverty and oppression. Thus motivated the theological trends of YBKS are shaped after Calvinist theology, the Social Gospel, Liberation theology and the theology which comes out of the World Council of Churches and the Vatican II. Although the theology of VRKS is open-ended, it remains faithful to its origin. 4. The emphasis of YBKS on human dignity is based on the Calvinistic concept of 'Soli Deo Gloria'. Poverty and oppression are incongruent with human dignity, and thus God is not glorified. Besides that, Calvinist teaching provides a zest for life to organize or reform the world both for the well-being of mankind as well as the glorification of God. 5. The social Gospel opens our eyes to the fact that a Christian is not only responsible for one's personal life, but also for society, especially in facing unjust ice, poverty and oppression. However, we object to the optimism which the Social Gospel shows in supposing that it is possible to build a prosperous society by using the God-given potential of each person or the human institutions in society. (Rauschenbusch) 6. Liberation theology teaches YBKS that there is a danger that Marxist ideology replaces social theology, especially in the case of the poor and oppressed. A sharp analysis is needed in order to differentiate between theology and ideology. The results of this analysis are used to discuss the relationship between YBKS and the ideology of Pancasila. The result of this discussion shows that the YBKS mission receives a different self-identity from Liberation theology than from the Social Gospel, it can be said, and that Liberation theology plays a great part in the YBKS mission, because it challenges YBKS to actualize its theological origin in relation to poverty. 7. Theological thinking of the World Council of Churches and the Roman Catholic Church (Vatican II) provides a strong moral push towards social action based on Christian belief. An ecumenical flavor becomes more and more noticeable precisely because of the collective involvement in social action. Discussions between the World Council of Churches and the evangelical groups (Melbourne and Pattaya) give the impression that social action not necessarily sharpens polarization, but provides an opening to dialog for the sake of both social and personal well-being. 8. Turning to the ideological as well as the sociological aspect of the application of Christian social action, the difference between Christian faith and ideology is clarified in the awareness that the Christian faith is also part of the national identify. Thus YBKS must be clear about its identity as a Christian institution placed in a particular nation. 9. Having as its spiritual basis a theological foundation and as its ideological basis Pancasila the social mission of YBKS appears a governmental tool, but also its critical partner. Both the YBKS social mission and the government are open for criticism based on the ideology of Panca sila. Pancasila cannot be used to defend power, but rather needs to be implemented in accordance with its high ideals. 10. From a sociological point of view the YBKS social mission functions as a catalyst wherever educational institutions, the economy, the law, the family or culture, influenced by inhumane norms, need to be changed. This changing is based on the belief that Christ is incarnated in every aspect of human life, in order to save and liberate it. Such transformation is not only in accordance with the will of Christ, but also appears an aspiration of Pancasila. 11. In order for YBKS to accomplish the things mentioned above, a transformational approach to diaconal care instead of the traditional one emerges. In this case a dialog is needed between the social service center and the churches. This pastoral dialog does not have the intention to find fault or to degrade one of the part is, but openly to seek and find the truth in actualizing diaconia. The churches are pastorally responsible for the actions of the YBKS mission, so that YBKS does not deviate from God's commandments and, the other way around, YBKS mission encourages the churches not to live only for themselves. The concept of the Church must be developed as an institutional concept which guards the tradition and whose function it is to spread religion aimed at the churches for the poor. 12. In the strengthening its theological assumptions it is not enough that YBKS only uses the results of theological reflection of various schools, but it should also use as a method of interpretation the pastoral theological approach of Fiorenza. Being theologically grounded means that it is not enough to collect Bible verses which support social action, but these verses need to be interpreted in order to reflect upon and show concern for the poor and oppressed. 13. Social analysis is needed in order to understand the needs of people, especially the poor and oppressed. Karl Marx once said that only they who have a commitment to the poor and oppressed are capable of making a real analysis. Thus Christians also need to show solidarity or commitment. However, their analysis can only fulfil human needs in accordance to their ideals. The commitment of the Christian faith is based on Christ's commitment which is incarnated in every aspect of life. In the same way the Christian faith is also incarnated in ever y aspect of life, which is transformed into a humanity according to the will of God, not only according to human aspirations. Doing theology without commitment to the poor and oppressed is doing theology for one's own sake, playing with thoughts and ideas. 14. A large measure of creativity and identity is needed to actualize Christian commitment and to develop culture and religion. Returning to Calvin he states that is all human efforts are only for humankind themselves, people will lose their humanity, because God is not glorified. To glorify God does not mean only with praises, prayer or worship, but with creativity and a strong identify in order to build a new world and a new heaven (a new creation) together with Christ who has liberated the poor and oppressed. Although Reinhold Niebuhr said that it is impossible for people to reach perfect humanity in this world (perfect love), yet there is evidence that with creativity and identity faith can do all things impossible, however limited.