by Raymond MalekeSubmitted to the faculty of Western Theological SeminaryIn partial fulfillment of the requirements for the degree ofMaster of Theology
Holland, Michigan2013
ABSTRACT
The Minahasan in North Sulawesi, Indonesia, is known as a people group with a strong ethnic identification, with Christianity as one of the salient markers. This particular feature is often associated with the ministries of J. F. Riedel and J. G. Schwarz, two missionaries of the Netherlands Missionary Society (Nederlandsch Zendelinggenootschap, NZG), which brought the majority of Minahasans to Jesus Christ. Nonetheless, the history of Christianity in this region, often referred to as Manado, goes back to Portuguese and Spanish evangelization work and then beyond the NZG's successful outreach.
Through the era of colonialism to the period of overstated nationalism Minahasans have lost many of their traditional customs which are important to their ethnic identity. This thesis builds upon the Epistle to the Romans as the basis of theological reflection on ethnic identity, exploring what constitutes Minahasan ethnic identity, and suggesting a Minahasan local theology that gives flesh to Christian faith and demonstrates how in return Christian faith transcends, enlarges, and embodies the Minahasan ideals, envisioning the good news for Minahasan people and beyond. For this purpose, this thesis utilizes the Scripture, Tradition, and Context trilogy. While the focus of this thesis is local, it is placed within a larger context, examining the historical context of colonialism from a post-colonial perspective.
Key words: Minahasa, Contextual Theology, Contextualization, Post-colonialism, ethnic identity, Christian identity, faith and culture, Christianity and ethnic traditions, Orientalism, Indonesia, Social Identity Theory.
The Minahasan in North Sulawesi, Indonesia, is known as a people group with a strong ethnic identification, with Christianity as one of the salient markers. This particular feature is often associated with the ministries of J. F. Riedel and J. G. Schwarz, two missionaries of the Netherlands Missionary Society (Nederlandsch Zendelinggenootschap, NZG), which brought the majority of Minahasans to Jesus Christ. Nonetheless, the history of Christianity in this region, often referred to as Manado, goes back to Portuguese and Spanish evangelization work and then beyond the NZG's successful outreach.
Through the era of colonialism to the period of overstated nationalism Minahasans have lost many of their traditional customs which are important to their ethnic identity. This thesis builds upon the Epistle to the Romans as the basis of theological reflection on ethnic identity, exploring what constitutes Minahasan ethnic identity, and suggesting a Minahasan local theology that gives flesh to Christian faith and demonstrates how in return Christian faith transcends, enlarges, and embodies the Minahasan ideals, envisioning the good news for Minahasan people and beyond. For this purpose, this thesis utilizes the Scripture, Tradition, and Context trilogy. While the focus of this thesis is local, it is placed within a larger context, examining the historical context of colonialism from a post-colonial perspective.
Key words: Minahasa, Contextual Theology, Contextualization, Post-colonialism, ethnic identity, Christian identity, faith and culture, Christianity and ethnic traditions, Orientalism, Indonesia, Social Identity Theory.
After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying, ‘Salvation belongs to our God who is seated on the throne, and to the Lamb!’ (Revelation 7:9-10)
ACKNOWLEDGMENTS
I see myself like a farmer who after toiling, tending, and waiting in hope has arrived to the harvest time. To write this acknowledgment feels like arriving at the harvest time, where I remember my labor and all the support from many people, and give thanks to God who gives the growth. Makapulu' le'os wia si Opo' Empung Wa'ilan Wangko'!1
It has been my hope to be able to write something about Minahasa and Christianity, and I am thankful that there have been much work done before in this direction, both theological and non-theological. Without these contributions, this work would have no story and history. “It is our past which tells us who we are; without our past we are lost,” as missiologist Andrew Walls puts it.2 The history of Minahasa is not yet complete. It is a privilege for me to contribute to the growing body of what has been called “Minahasalogy.” May this thesis be a reminder of those who have supported me in my studies.
For the completion of this thesis, first of all, I wish to thank my father Eddy Maleke, my mother Olga Walangitan, and my brother Victor Maleke, whose prayers have been my comfort and source of confidence. Together with them, I remember all my relatives, friends and family-like acquaintances in Tondano, Sonder, Jakarta, and other places. And most especially, I wish to thank my soul-mate, Elizabeth Grace Campbell-Maleke, for all her love, for keeping me on my toes, for being a wise conversational partner, and for the hard work of editing the manuscript of this thesis. Her prayers have made me see beyond the horizons.
I wish to express my deep gratitude to Western Theological Seminary (WTS) for providing the scholarship that helped me to connect to the Reformed tradition in a new way and to appreciate my own ever-growing, ever-changing cultural traditions. Thank you also to the Rev. Jeanette Beagley-Koolhaas, director of the Master of Theology (Th.M) program at WTS together with Mr. Alan Beagley, who helped me a lot during my stay in WTS student housing. And I especially thank my academic advisor, the Rev. Dr. George Hunsberger, whose trust and academic accomplishment I have cherished. It has been a great privilege for me to study under his direction. Along with him, I remember the WTS family: the faculty members and their families, as well as the students, who made WTS a scholarly place that felt like home. I also wish to thank the library staff at WTS, among others Glenda McKinley, Kayla Fik, and Andrew Mead, whose help was indispensable for the writing of this thesis, including Mary Moore at San Francisco Theological Seminary library, Peter Thayer at Marietta College library and Susanne Maner at Bibliothek Museum der Kulturen, Basel.
Truly the Lord blessed me with support from so many people that I'd like to mention, although I won't be able to name them all one by one. For Drs. Fendy E. W. Parengkuan, historian, member of the faculty at the University of Sam Ratulangi Manado, Mr. Boeng Dotulong, Minahasan linguist and cultural expert, Prof. A. Sinolungan, retired faculty at Manado University, and others. Thank you for responding to my questions and providing consultation on topics related to Minahasa. I am also grateful to Dr. Diane Obenchain, who I met by providence at Calvin College during a worship symposium. Thank you for your interest in my writing and for suggesting very helpful literature. And thank you to my inspiring fellow Th.M. students: Workneh Deribe Beshah, Chala Habasila, Annabell Lalla-Ramkelawan, Santosh Kumar Bardhan, Lindsey DeKruif, and Bryan Plescher. I also cannot help but mention the Howard Family (Nelle and Jeff) for letting me use their private library at their wonderful West Virginia log house and for editing some of my manuscripts, together with them I acknowledge the prayers and supports from the members of Williamstown and Waverly-Bethel Presbyterian churches, GKI San Francisco, GKI Sacramento, Petaluma Indonesian Bible Study and GMIM Alfa-Omega Toulour. For all the insightful suggestions and corrections I express my deepest gratitude, underlining that I bear the responsibility for any errors in this thesis. I write with a hope that this thesis may bear fruit to those who love Si Mapiara3 and Minahasa. Pakatu'an wo pakalawiren.4
West Virginia, May 7, 2013
1 Thank be to the LORD God of Abundance and Greatness.
2 Andrew F. Walls, The Missionary Movement in Christian History: Studies in the Transmission of Faith (Maryknoll, NY: Orbis Books, 1996), 13.
3 A Minahasan titular for God meaning “The Care-giver of Life.”
4 May you be blessed with longevity and well-being.
I see myself like a farmer who after toiling, tending, and waiting in hope has arrived to the harvest time. To write this acknowledgment feels like arriving at the harvest time, where I remember my labor and all the support from many people, and give thanks to God who gives the growth. Makapulu' le'os wia si Opo' Empung Wa'ilan Wangko'!1
It has been my hope to be able to write something about Minahasa and Christianity, and I am thankful that there have been much work done before in this direction, both theological and non-theological. Without these contributions, this work would have no story and history. “It is our past which tells us who we are; without our past we are lost,” as missiologist Andrew Walls puts it.2 The history of Minahasa is not yet complete. It is a privilege for me to contribute to the growing body of what has been called “Minahasalogy.” May this thesis be a reminder of those who have supported me in my studies.
For the completion of this thesis, first of all, I wish to thank my father Eddy Maleke, my mother Olga Walangitan, and my brother Victor Maleke, whose prayers have been my comfort and source of confidence. Together with them, I remember all my relatives, friends and family-like acquaintances in Tondano, Sonder, Jakarta, and other places. And most especially, I wish to thank my soul-mate, Elizabeth Grace Campbell-Maleke, for all her love, for keeping me on my toes, for being a wise conversational partner, and for the hard work of editing the manuscript of this thesis. Her prayers have made me see beyond the horizons.
I wish to express my deep gratitude to Western Theological Seminary (WTS) for providing the scholarship that helped me to connect to the Reformed tradition in a new way and to appreciate my own ever-growing, ever-changing cultural traditions. Thank you also to the Rev. Jeanette Beagley-Koolhaas, director of the Master of Theology (Th.M) program at WTS together with Mr. Alan Beagley, who helped me a lot during my stay in WTS student housing. And I especially thank my academic advisor, the Rev. Dr. George Hunsberger, whose trust and academic accomplishment I have cherished. It has been a great privilege for me to study under his direction. Along with him, I remember the WTS family: the faculty members and their families, as well as the students, who made WTS a scholarly place that felt like home. I also wish to thank the library staff at WTS, among others Glenda McKinley, Kayla Fik, and Andrew Mead, whose help was indispensable for the writing of this thesis, including Mary Moore at San Francisco Theological Seminary library, Peter Thayer at Marietta College library and Susanne Maner at Bibliothek Museum der Kulturen, Basel.
Truly the Lord blessed me with support from so many people that I'd like to mention, although I won't be able to name them all one by one. For Drs. Fendy E. W. Parengkuan, historian, member of the faculty at the University of Sam Ratulangi Manado, Mr. Boeng Dotulong, Minahasan linguist and cultural expert, Prof. A. Sinolungan, retired faculty at Manado University, and others. Thank you for responding to my questions and providing consultation on topics related to Minahasa. I am also grateful to Dr. Diane Obenchain, who I met by providence at Calvin College during a worship symposium. Thank you for your interest in my writing and for suggesting very helpful literature. And thank you to my inspiring fellow Th.M. students: Workneh Deribe Beshah, Chala Habasila, Annabell Lalla-Ramkelawan, Santosh Kumar Bardhan, Lindsey DeKruif, and Bryan Plescher. I also cannot help but mention the Howard Family (Nelle and Jeff) for letting me use their private library at their wonderful West Virginia log house and for editing some of my manuscripts, together with them I acknowledge the prayers and supports from the members of Williamstown and Waverly-Bethel Presbyterian churches, GKI San Francisco, GKI Sacramento, Petaluma Indonesian Bible Study and GMIM Alfa-Omega Toulour. For all the insightful suggestions and corrections I express my deepest gratitude, underlining that I bear the responsibility for any errors in this thesis. I write with a hope that this thesis may bear fruit to those who love Si Mapiara3 and Minahasa. Pakatu'an wo pakalawiren.4
West Virginia, May 7, 2013
1 Thank be to the LORD God of Abundance and Greatness.
2 Andrew F. Walls, The Missionary Movement in Christian History: Studies in the Transmission of Faith (Maryknoll, NY: Orbis Books, 1996), 13.
3 A Minahasan titular for God meaning “The Care-giver of Life.”
4 May you be blessed with longevity and well-being.
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