Dimensi plural dalam pemberitaan "likas" dan kontribusinya bagi penyelenggaraan misigmim

Abstract

Plurality in religion and tribe is not only a social reality of Indonesia community, but also a challenge for the Church, at least when the quality of plurality becomes more complex. Plurality in religion and tribe cannot be seen only as a social reality of the Indonesia community which consists of islands with certain religions and tribes. Take an example, the area of Minahasa which tends to be identified as the area of the tribe of Minahasa, cannot be conceived anymore as the area of the Minahasan people commonly be recognized as the area of Christian community. Minahasan community no longer consists only of the tribal people of Minahasa (e.g. Tombulu, Tonsea, Tondano, etc), but also of the tribe of Sangihe, Talaud, Gorontalo, Bolaang Mongondow, Ternate, Java, Batak, and others. Nor the Minahasa community only consists of Christian and Catholic communities, but also the community of Moslem, Hindu and Buddha. The religious and tribal plurality countrysides is no longer centralized in towns, but has spread through the countrysides. The Christian Evangelical Church in Minahasa (GMIM), is a part of the Christian community in Minahasa area. The congregations of the Church, mostly reside in countryside's have to live side by side with the people of different tribal backgrounds. They also have to live together with their neighbors of other faiths. The openness and hospitality of the Minahasans in welcoming and associating with “the outsiders" make them free to live side by side with those of different tribes and religions. The problem to face is how living among the people from different tribal and religious backgrounds has to be built and carried out? How GMIM congregations understand their neighbors of different tribes and religions and how they should behave toward them? How GMIM comprehends her existence when confronted with the plurality condition of the day? In particularly, how the mission to become blessings to others and to spread God's wonder works as stated in her Order, could be carried out? In short, how the Church, personally and institutionally, exhibits her call in her encounter with people of other tribes and religions, as had been a concern of Luke in his two books. Reinterpretating the Church’s call and so reconstructing the implementation of Church's mission in the pluralistic society, are very essential for GMIM, especially when tribal and religious primordialism is still attached to the attitude of some congregations. Primordialism could be more strong related at least to the three following things: First, Regional Autonomy Program and the process of making governance regions in land of Minahasa, especially in Minahasa Regency. The program of making governance regions as has been happening in Minahasa so far could come up with a possibility of dividing the community itself into groups of tribe and religion. This could possibly make the Christian people not to be in touch with people of other tribe and religion. Second, the act of destroying and even closing some church buildings in some areas of Indonesia by a certain religious group. Third, the problem of regulations for building a place for worship according to the decision letter drawn by Indonesia government, that is by the Minister for Religion Affair and Minister for National Education Affair. These two situations could provoke a strong spirit of religious fanaticism among Christian community. Reinterpreting the church's call and reconstructing the implementation of Church’s mission in a pluralistic society which is the final aim of this writing, is undertaken through four steps. The study will focus on the two books of Luke: the Gospel of Luke and Acts. These two books were chosen for the following reason: the general picture found by reading through the books is that Luke is very much interested in the issue of plurality, at least when the Gospel of Luke is compared with other Gospels. The issue of plurality is not only found in the Gospel of Luke, but also in Acts. It is widely spread in his two books. In Acts, the plural dimension of the proclamation of the apostles is clearly depicted in Peter’s speech (Acts 2:14-40) where Luke by quoting the word of Yoel (2:28-32), gives the universal meaning of God's gift of the Holy Spirit (vv 17, 39). The narrative of sending Saul for missionary work (Acts 9:1-18) speaks of the will of God who selected him to proclaim His name to other nations and kings and people of Israel; The event of Peter encountering with Cornelius in Cornelius house (Acts 10: 1-48) is used by Luke as a means to proclaim God that he shows no partiality (vv 34-35). Chapter I is entitled with "general survey of the issue of plurality in the Gospel of Luke and Acts'. The data concerning the issue of plurality found through the survey are not only becoming the objective base for the research, but also the framework for analyzing the data through some selected texts. This special analysis will be in Chapter II of this writing. Plurality issue are traced back through the story around the life and ministry of Jesus. Chronologically, the issue starts from the very beginning of Jesus' life (Luke 1:5- 2:52); the preparation for Jesus' ministry (Luke 3:1-4:13); the ministry of Jesus in Galilee (Luke 4:14-9:50); Jesus' journey to Jerusalem (Luke9:51-19:40) until His attendance in Jerusalem (Luke. 19:41-24:53). In the Book of Acts, plurality issues are traced back through the journey stories of the mission of the apostles following the framework of spreading the mission, started from Jerusalem (Acts 1:12-8:3); spread through the entire Judea and Samaria (Acts 8:4-11:18), and later then extended to Roma ( Luke 11:19- 28:31). Plurality dimension of Luke's message is obtained from themes developed in his writings, such as: God’s plan, Holy Spirit as power granted by God to people He pleases, God's grace, faith, fear of God, and repentance. Besides, the issue could also be traced back throughout the grammatical data, like the usage of indefinite pronoun: everybody, everyone, and whoever. Luke also mentioned some places outside Israel, to which Jesus showed his concerns. And in the Book of Acts in particularly, the plural dimension of Luke’s message clearly appears in his concern with the universal character of God, such as: the theme of living God, Creator of heaven and earth, sea and all in it; He is God of earth and heaven; He who gives breath and life; from one man God made every nation of men Chapter II, entitled " Data Analysis", is an analysis of the chosen texts which explicitly depict the plural dimension of Luke's message, They are: Luke 2:29-32; 4:21-30; 7:1- 10; 10:25-37; 17:11-19; Acts 2:1-39; :1-18; 10:1-48. There are some general ideas becoming conclusion after analyzing Luke 2:29-32: First, the presence of Jesus is the declaration of God salvation. The presence of Jesus in the world is the sign fort salvation time. Second, that salvation is reserved not only for Simeon and Israel, but also for other nations. Third, God alone is the initiator. He works through Holy Spirit to save all people and all nations. Fourth, Simeon was the representative of Israel and anyone who was righteous and devout and all who accept the affirmation of Holy Spirit. Fifth, relating to the fourth, the righteous and devout living of Simeon cannot be separated from the Holy Spirit who was upon him. Throughout the teaching of Jesus in Temple ( Luk.2:29-32) Luke witnesses that Jesus, a man from the clan of David, did his ministry because He was anointed by God through the Holy Spirit granted to him from above. In the power of Holy Spirit Jesus did his saving mission to people of Israel and also people outside Israel. Israel refused, and so the God’s saving act was directed to those beyond Israel. The story in Luke 7:1-10, for Luke becomes a means for presenting someone beyond Jews community that is a soldier of Capernaum, owning not only a total faith in Jesus power, but also - this is becoming the central focus of his witness - a total love (agape). His love is clear from the picture given by Luke concerning him. He treated his slave (doulos) as child (pais) which was deserved to be loved. He built the synagogue because he loved the people of Israel. The elders of the Jews and friends of him respected him. Even Jesus was also amazed at him and justified him. His full love and social integration with many people, have made him, “a man of other faith” a symbol of openness, hospitality, humility, faith and love. The idea concluded from the analysis of Luke 10:25-37 is that the essence for loving neighbors commended by the Law is to love totally as to love God. To a teacher of the Law who, in order to test Jesus, questioned him the matter of loving neighbors, Jesus gave a story concerning a Samaritan who expressed his love to someone which is at the point of death after robbed and beaten by robbers. Jesus, and so did Luke too, used the story not only to teach how to love correctly as intended by the Law, but also to show that the Samaritan, a “foreigner”， really did the will of God. He also has become the symbol of love. In Luke 17: 11-19, a foreigner, a Samaritan, also was presented as one who had knowledge of God. It is said that when he recovered from his leprosy, he gave thanks to God. The other nine just went away. Jesus justified him as one who had faith and in consequence was part of God's people. Acts 2:1-39 The event of pouring out Holy Spirit to all apostles happened on the day of Pentecost, refers to the act of God who gave his power for them to bear witness of God's wonders. By referring to the word of God through Joel, the prophet, Luke affirms that the event of pouring out the Holy Spirit to the apostles is the realization of God's promise for all people. God's giving of Holy Spirit signs the beginning of new era, namely a period for prophesying or testifying the mighty deeds of God before Parousia. What is meant by Luke concerning the mighty deeds of God is Christ Event itself. Peter thus, being empowered by Holy Spirit, bear witness of Christ, the One who suffered, died and was resurrected, and later was heightened and accepted Holy Spirit, which by Him, the promise of the gift of Holy Spirit to all people is realized. Baptism is not the condition for accepting Holy Spirit. The acceptance of Holy Spirit cannot be separated from God's promise and so the accomplishment of it was done by God alone. Baptism itself is a sign of receiving Jesus as God and Christ. Repentance marks the life of those who accept Holy Spirit. Acts 9:1-18 Saul was selected by God’s will to spread the name of Him out to all nations. The purpose of Luke in correlating the event of his encounter with Jesus in his way toward Damascus with the seeing of Ananias, is to affirm that it was God^ will to select and call Saul to be his apostle. In the context of God’s saving plan, Luke places other nations and the Jews parallel before God’s plan. They were not only the people to whom God’s saving act was addressed, but they were also called to do God’s mission in the world. The other nations and the Jews as well were in the past stay in darkness, but by His will then accepted the forgiveness of sins. In other words, not only other nations need repentance, but the Jews as well. Acts 10:1-48 Cornelius, a gentile and assumed as dirty, is presented by Luke as a figure of having good reputation among Jews. He is placed as an important figure, equal with Jews exhibiting an important religious activity, that is: praying. He even exceeded over them. He did the religious activity intensively in the case of praying and giving alms. Therefore, his life was approved by God. He was the man who fears of God. As a soldier, he was even also presented as a religious and humble man. Cornelius，, a man from “other faith", has for Luke become a symbol of devout and God-fearing life. The encounter of Peter and Cornelius happened by God’s will and plan alone. Peter was not merely stopping into the house of Cornelius, but he had joined the people at Cornelius’s house and being part of them. That meeting indicates that there is no difference among the Jews and the people of other nations. Judging something or someone dirty or not pure is God’s own right. God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him. Fear of God, therefore for Luke is the foundation of living together among the people. Chapter III is the part to make conclusion concerning the theological attitude of Luke toward plurality. The work is done by firstly on the basis of the result of the analysis done xiv in Chapter II developing the themes around plurality analyzed in Chapter I in the context of Luke massage in his books. The themes identified are as follow: 1. God gives the Holy Spirit to all people. 2. The plan of God is to save all people. 3. God who is working in the world is God for all nations 4. The Holy Spirit works through the ministry of Jesus. The important aspects of Jesus ministry arc as follow : the aim of Jesus is ministry is for everybody; Jesus ministry is for the shake of humanity; the ministry of Jesus has for Luke a discipleship aim, that is to do goodness to everybody. 5. The Holy Spirit works through the ministry of the apostles 6. The mission of the apostles is for salvation of all nations 7. The Holy Spirit works through the everyday lives of the people. The theological attitude of Luke to plurality is explained from two perspectives: the theological perspective (reflection concerning God) and theology of life perspective. From the theological perspective, Luke depicts in his books that salvation in Christ has to be placed in the framework of God’s will and plan for saving all mankind and nations. Thus, his reflection of salvation in Christ developed by Luke is basically based on God. Salvation in Christ is the work of God alone to save all people and all nations. Consequently, Christ cannot be correlated exclusively with certain community. Through the witness of Peter, Luke proclaims that Christ Jesus is Lord for all nations. This has been clear in the ministry of Jesus Luke witnesses in the his first book. Jesus served everybody without discrimination. In the framework of God's saving act in Christ as does Luke develop in his books, it is clearly that there is no place for exclusivism. Israel and other nations have the same status before God as people who accept salvation because of the grace of Jesus Christ (Kis.15:12). Story of Saul anointed by God to preach the name of Jesus, shows clearly that God uses people for his mission in his own will without differentiation. Thus, Luke equally places all people and nations before God to accept salvation and also uses them equally as his partners to do his mission in world. Thus, God in his will uses any person He desires, that is those fearing God and practicing truth, becoming his tool in his powerful hand. The conclusion is that the theological attitude of Luke is not only inclusive, but is pluralist. God works for salvation for all nations in Christ, but God in his will uses any group, any person he desires to be the tool for his kingdom. Therefore, the truth can not be claimed only residing in Christianity environment. When Peter and Christians say that salvation only there in Christ, that statement have to be placed in confession context, so it is subjective. Practical theology is a reflection concerning God by doing good things in as what witnessed from Jesus’ way of life, the humbleness and love of Capernaum soldier, Samaritan, and those who perform God’s will in their everyday life. From this perspective, Luke places equally all people and nations in God' saving work in the world. Everyone from any nation which in fear of Him and practice truth has the pleasure to Him(Kis.10:35) xvi Chapter IV is a reflection on the work of GMIM mission in the pluralistic society by using the framework of doing theology in inclusive-pluralist perspective developed by Luke. Reflection done firstly by highlighting theological problems by analyzing the understanding of GMIM concerning her presence in the pluralistic society. There are two theological problems faced by GMIM. First, how the Church really functions in the pluralistic society nowadays? 2. How the Church realizes her social responsibility together with other religions in realizing kingdom of God or civil society? By placing the problems above in Luke's framework of doing theology, some thoughts in reconstructing the work Church mission are proposed: 1. Christology centering on God is the foundation of Church mission 2. The Church mission is the mission of humanity, not evangelisation 3. Developing functional christology 4. People of other faiths are partners in struggling for civil life 5. The Church’s call in pluralistic society is to do theology of life 6. Christ as “symbol".