Contextual Theology as Heritage Formation: Moluccan Culture, Christianity, and Identity

This article uses the case of Moluccan Protestantism to argue that contextual theology is not merely a postcolonial theological movement, but in some cases also can be understood as part of a larger post-independence political nation-building project of heritage formation. I show how in two key political periods the interests of the Moluccan Protestant church (GPM) and the Indonesian government coalesced. The word ‘heritage’ is central to the Moluccan contextual discourse, and the development of contextual theology resembles practices of heritage formation, being a controlled political process of careful selection of cultural forms, aimed at a sense of ‘authentic’ local identity. The development of a Moluccan contextual theology partakes in the socio-political effort of preservation of Moluccan cultural heritage. At the same time, and paradoxically, the heritage frame in which Moluccan contextual theology is embedded, also hinders the theological goal of contextualization. This article is based on anthropological research into Moluccan theology. Its innovative contribution and relevance lies in the interdisciplinary postcolonial perspective, that understands Moluccan contextual theology as both a theological exercise of inculturation and as a religious expression of Indonesia’s heritage politics.

A Decolonial (Re)turn to Class in South African Biblical Scholarship

South African Black Theology of the 1960-1980s characterised its primary site of struggle as the racial capitalism of apartheid. Intersecting race and/as class has been a distinctively South African contribution to African biblical scholarship. Less common, but equally significant, is the intersection of culture and/as class. This article analyses this trajectory, reflecting on how three South African biblical scholars (Gunther Wittenberg, Makhosazana Nzimande and Hulisani Ramantswana) have discerned the need for the African decolonial project to recognise and recover the class divisions within a culture. A recurring cultural trope across the three scholars is their use of proverbs to discern class distinctions within culture. The works of each of these three scholars and their dialogue partners in South African Contextual Theology and South African Black Theology are interrogated for how they intersect notions of class and culture.

Theology in Latin American Context: A Look at Soteriology

The purpose of this article is to describe a contextual theology in Latin America in dialogue with its cultures, histories, and peoples. This contextual theology must build from a Latin American context. For this reason, dialogue begins with mestizaje to begin to describe some of the cultural, ethnic, racial, and religious experiences giving shape to Latin America. The article specifically looks at the intersection and confluence of African, Amerindian, and European origins of Latin American peoples and explores how his could inform theological thought. The essay also considers Liberation Theology as an important theological stream. Throughout this essay, Pentecostalism becomes a case study by which an emerging theology from this tradition can be faithful to both its tradition and the cultures in context. It becomes evident that an emerging Latin American theology is profoundly intersectional, containing issues of race, culture, ethnicity, and popular religions. Theologians must walk through contested spaces. This dialogue requires patience, listening, compassion, and understanding.

Being an Indonesian Christian: Exploration of a theology of nationalism in the history of the proclamation of Indonesian Independence on 17 August 1945

Despite the fact that the introduction of Christianity in Indonesia coincides with the arrival of Portugal and Dutch Colonialism in the 16th–19th centuries, Christianity in Indonesia could not be claimed as a colonised religion. This study emphasises the importance of Christianity as an integral part of the history of Indonesian nation-building. It also has significance and relevance for Christianity, and how people of different religions should live together in Indonesia. Using historical theology analysis, we argue that being Christian in Indonesia has theological meaning as God’s work in Jesus Christ. God that has called and sent Christians to Indonesia has bestowed independence on the country, as a nation that accepts and recognises all people in their plural existences. At the end of the research, the authors emphasise that by understanding the independence of Indonesia as God’s gift, Christians are to make Indonesia a theatre for glorifying God. They should do it by dedicating themselves to participate in togetherness with all citizens to build and develop this country in all dimensions of life. Therefore, various actions that discriminate against Christians deny the history of Indonesian independence, which accepts and recognises the equality of all citizens as a gift from God.Contribution: This article contributes to constructing a theology of nationalism as a kind of contextual theology, which is based on the particular context of the history of the proclamation of Indonesian independence. It also enriches the interreligious theology from the Christian perspective on Indonesian history.

The Book of Jeremiah as Case Study in Asian Contextual Theology

The past decades have seen many calls for Asian contextual theology thais both recognizably Asian and true to the Bible’s message. Given the lack of consensus on how to do such theology, however, the present study proposes that the Old Testament itself provides a worthy example to follow. Using the book of Jeremiah as a case study, it is suggested that the prophet’s engagemenwith the historical situation and theological issues of the sixth century BCE— fatalism, the identity of the divine vis-à-vis monism, prosperity theology, and cosmic suffering—offers a hermeneutical model for engaging modern Asian religious issues such as Islam, Hinduism, folk religion, and Buddhism.

Finding Wholes in the Metaverse: Posthuman Mystics as Agents of Evolutionary Contextualization

The Metaverse is a pervasive expression of technological culture whose impact will be global. First, through knowledge, then through social, and now through geo-spatial, AI (the foundation of the Metaverse) will connect all entities on Earth through digital means thereby creating a three-dimensional informational and experiential layer across the world dubbed the Metaverse. The Metaverse has four characteristics: augmented reality, lifelogging, mirror worlds, and virtual reality. From the standpoint of Christian cultural engagement, a contextual theology has yet to be developed. In the work that follows, the Metaverse is engaged through a combination of contextualization and wholemaking from the standpoint of posthumanism and mysticism. The study focuses on evolutionary wholemaking as identified by Teilhard/Delio, while being guided by Bevans’ five (early) models of contextualization. The method of contextual wholemaking enables new ways of seeing, embracing, communing, complexifying, and creating within the four spheres of the Metaverse. After exploring the nature of the Metaverse in the first half of the paper, insights were gathered from the dialogue between contextual theology and culture and discussed in the second half of the paper.

Falsafah Fagogoru:Konstruksi Teologi Perdamaian- Kontekstual di Halmahera Tengah

This paper will examine the Fagogoru philosophy as a contextual theological study of peace in Lelilef Sawai village and Lelilef Woebulen village, Weda Tengah District, Central Halmahera Regency. Central Halmahera Regency is located on the island of Halmahera which is the largest island in North Maluku. In order to be able to deepen the study further, there are three key questions in this study, namely: (1) How did Fagogoru's philosophy shape the life practices of the people of Lelilef Sawai village and Lelilef Woebulen village based on the Fagogoru philosophy? (2) What are the life values contained in Fagogoru's philosophy? (3) How to reconstruct contextual theology from Fagogoru's philosophy as an effort to build inter-religious harmony in Weda District, Central Halmahera?. It is hoped that this research can contribute ideas for developing peace studies, as well as developing studies on the relationship between religion and culture. In addition, it can also be a model for the community and the church in an effort to build and maintain harmony in the midst of the plurality of the people of Halmahera, North Maluku by making local culture the basis for peace.

Contextualizing Theology: A Look at the Sociopolitical Crisis in Nicaragua and the Evangelical Response

Drawing on contextualization literature, this paper seeks to evaluate the impact of contextual theology from a Latin American perspective. Bevans' (2002) Praxis Model of contextual theology sets the conceptual framework used to evaluate the evangelical response to the sociopolitical crisis in Nicaragua. The case study provides an example of how Bevans’ Praxis Model can be applied by looking at the manner with which the evangelical and the catholic church have responded to the sociopolitical upheaval in Nicaragua. The literature on contextualization highlights how theologizing is inextricably tied to culture, that contextual theology is necessary to effectively communicate the truth of the Gospel in varying cultural contexts, and that the issues of syncretism and the plurality of theologies can be effectively addressed.

Calvinism as a Chinese Contextual Theology

The history of Protestant missions to China has included every major Presbyterian, Congregational, and Reformed denomination entering Chinese lands as early as the seventeenth century. However, the lasting forms of Chinese Protestantism that existed after the end of the Cultural Revolution (1966–76) were much more informed by the evangelical faith mission tradition than any denominational tradition. Yet observers of Protestantism in mainland China have noted the rapid embrace of Calvinist Christianity since the 1990s. Tracing these developments across two major strata of Chinese society, this chapter shows how socio-political factors since 1989 have resulted in the growth of Calvinism as a Chinese contextual theology.