6.3. Empung Yesus as Si Tou Timou Tumou Tou Paripurna
The
maxim si tou timou
tumou tou is at the
core of Minahasan traditions. Si
tou points out that
each one is a tou
(human being), distinct and endowed with uniqueness to being a
tou, and therefore in
timou,
meaning not only has one become or grown to be a human being, but
furthermore a virtuous human being, and being such a human being then
live in such a way that other(s) may live, that is tumou
tou. The term for
young people is “tare
tumou,”
still growing, yet also “is still becoming a tou.”
This does not mean that young persons are not considered as tou;
they
are. But the term signifies that young persons are going to take the
responsibilities in the society; hence they are to seek to be
equipped and educated so that they can each become a fully
responsible tou
(contains
singular and plural meaning).
Other
significant meaning of the word tou
is also “to live;” hence this expression si
tou timou tumou tou
popularized by Sam
Ratulangie may also be translated “a person lives to give life to
others” (Bahasa, orang
hidup untuk menghidupkan orang lain).
Practically, it means that one needs to have life before making
other(s) live(s). Theologically speaking, this expression is charged
with the core of all Christian thought. Jesus who died on the cross
to bear human sins was raised from the dead on the third day so that,
through faith in Him, believers receive life everlasting. Jesus lives
to make others live. He is Si
Tou Timou Tumou Tou
Paripurna.
Jesus' exemplary life shows that in order for one to be truly tou,
one has to be willing to die to oneself, and in experiencing the life
as a result of dying in Christ, then one can truly live out this
philosophy of tumou
tou,
for oneself, for another, and for others.
In
this vein, we remember a national heroine, Maria Walanda-Maramis. A
daughter of Minahasa, she founded PIKAT (Percintaan
Ibu terhadap Anak Turunannya,
The
Love of the Mother for her Children),
an organization that empowered, trained, and worked to improve the
lives of Minahasan women and children. Further, we ought not to miss
the socio-cultural practice that emerged out of the philosophy of
tumou
tou:
mapalus.
These are examples of how we may participate personally and
communally in living the life that reflects not only our ancestral
ideals but also the ethics of the Kingdom.
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