The task of theology is to deal with the world and humanity. This is where theology is relevant to the context. As in Asia, we have to do Asian theology in response to the issues in Asia. Asian theologians should not be anti West while developing and constructing Asian theology. We recognize the inadequacy of Western Theology. We are avoiding irrelevant theology, not Western theology. Theology should engage with the struggle and issues faced by the locals thus it is imperative to construct relevant theology that may not necessarily provide an definite answer to a certain problem but at least it engages and struggles seriously with the problem. As we know, it normally takes some time or perhaps a longer period of time to struggle through certain issues. There is no short cut in doing theology.
The mission of Indonesian Christian Church is to be a relevant and meaningful church. http://www.gki.or.id/betasgki/file_links/ Pluralism is a major characteristic of Asia, not only among Asian countries but within a single country as well. As for example, Indonesia itself is very diverse. People of different religions, races, cultures, languages live together as a nation. These vast varieties of Indonesia are united in the ideology under the state slogan “Bhinneka Tunggal Ika” meaning “Unity in diversity”. “Pluralism in theology, as well as on every level of Christian life, must not only be tolerated; it must be positively encouraged and cultivated.” (Bevans, Models of Contextual Theology, 2010 p.15).
In order to be relevant, theology has to be contextual. And being contextual would also mean being diverse. Theological reflection that engages with the local context will definitely result in creating a different and possibly new perspective. Bevan says doing theology contextually is not an option but rather a theological imperative. (Bevan p.3). “Contextualization has to do with how the gospel revealed in Scripture authentically comes to life in each new cultural, social, religious and historical setting. Every church in every particular place and time must learn to do theology in a way that makes sense to its audience while challenging it at the deepest level.” (Dean Fleeming, Contextualization in the New Testament, 2005, p. 13-14). The Contemporary church must therefore be shaped not only by what the New Testament says (the message), but also by what it does (the process of doing theology) (Dean Flemming, p.296).
In one way or another, the Bible is to bear witness to the transforming story of God’s self giving love. For message of the Bible is pregnant with meaning to be confined to a single set of terms or images or to one way of telling the story. “The four Gospels give us four different versions of the story, each with its own theological interpretation of the gospel narrative for a target audience. All theology is contextual theology. Contextualization always involves a risk. When theologians in the NT like Paul and John incarnated the gospel for the people in the Hellenistic world, they sometimes co-opted “dangerous new language”. Terms like mystery (mysterion), transformation (metamorphosis) or word (logos) had long-standing associations with Greek religion and philosophy; they carried the potential of being confused with their pagan meanings. However, Contextualized theology is not just desirable; it is the only way theology can be done. (Dean Flemming, pp. 296-97)
