JUSTIFIKASI TEOLOGIS

TEOLOGI SOSIAL:
KERAJAAN ALLAH DAN
KEADILAN SOSIAL
Yusak B. Setyawan (Pdt,MATS,Ph.D)
yusak.setyawan@uksw.edu
085743642373
Konsep-konsep teologis
dalam Kekristenan sarat
dengan justifikasi bagi
olah teologi sosial/
publik.
 Escatology: hope
Creation The Kingdom of God (KG)

Jesus’ Movement
Exodus: Liberation
Ekklesia of the Poor

Prophetic Act incarnation

Trinity
 The Kingdom of God (KG)

Implications for repentance and

forgiveness, the Incarnation, the
sharing of the life of Godhead in the
Spirit, justification and adoption,
creation and the renewal of the world,
the life of the Church
and its ministry of word and sacrament.
 The Kingdom of God (KG)

potential theorists
and practitioners of socio-political
action
(Wesley S. Chiang).
 God is the sole actor in
implementing the KG

a “miracle from God”

God and believers are both involved

in building the KG. Although
it is God’s performance, Christians
are called to be actively involved.
Jesus’ sermon (Luke 4): a manifesto of
the Kingdom: to bring goodnews to the
poor, release the captives and free the
oppressed.

God was already empowering

active in establishing factors in
his reign in Christ, pursuing
and that this reign socio-political
was to be completed change
in the future
 18 "Roh Tuhan ada pada-Ku, oleh sebab Ia
telah mengurapi Aku, untuk menyampaikan
kabar baik kepada orang-orang miskin; dan
Ia telah mengutus Aku 19 untuk
memberitakan pembebasan kepada orang-
orang tawanan, dan penglihatan bagi orang-
orang buta, untuk membebaskan orang-
orang yang tertindas, untuk memberitakan
tahun rahmat Tuhan telah datang."
 Allah Yang Meraja

Matius 3:2, "Bertobatlah sebab Kerajaan

Allah sudah dekat." Yesus melanjutkan
pemberitaan tersebut seperti yang juga
diperjuangkan oleh Yohanes Pembabtis pada
saat itu.

Injil-Injil Sinoptis yang merekam kehidupan

Yesus tak pernah lepas dari pemberitaan akan
Kerajaan Allah. Kerajaan Allah merupakan inti
pokok pewartaan Yesus.
Pewartaan akan Kerajaan Allah oleh Yesus
bersumber pada Perjanjian Lama. Akar
konsep Kerajaan Allah dalam Perjanjian Lama
terungkap dalam bentuk pengakuan bahwa
YHWH (TUHAN) adalah raja, atau lebih tepat
TUHAN meraja, malkhut YHWH.

Kitab Keluaran 15:18, "Tuhan memerintah

kekal selama-lamanya." Secara implisit
dikatakan bahwa TUHAN adalah raja yang
memerintah.
 Gagasan TUHAN yang meraja semakin
berkembang dalam sejarah bangsa Israel
terutama pada masa pembuangan di Babel
dan pada masa-masa sesudahnya.
Pada masa itu orang mengharapkan
datangnya pemerintahan Allah yang akan
menghakimi bangsa-bangsa termasuk Israel
sendiri.
Dalam Kitab Daniel misalnya, kedatangan
pemerintahan Allah sangat diharapkan dan
berkaitan dengan kedatangan sang mesias.
Dalam pemerintahan Allah yang diharapkan dan
dinantikan itu, hukum (thora) dan kasih (khesed)
akan dinyatakan kepada segala bangsa.
 Kehadiran Kerajaan Allah

Dalam Mat 12:28 Yesus berkata: "Tetapi jika

Aku mengusir setan dengan kuasa Roh Allah,
maka sesungguhnya kerajaan Allah sudah
datang kepadamu." Dalam Injil-Injil Sinoptis
kita membaca bahwa Yesus sering melakukan
pengusiran setan.
Kerajaan Allah telah hadir (present) tetapi
sedang berkembang menuju masa depan
(future), merupakan suatu pengharapan, yang
akan tiba kedatangannya pada masa yang
akan datang.
 Mencakup Kehidupan Individual dan
Sosio-politik

Dalam Lukas 17:20-21: "Atas pertanyaan

orang-orang Farisi, apabila kerajaan Allah
akan datang, Yesus menjawab kataNya:
'Kerajaan Allah datang tanpa tanda-tanda
lahiriah, juga tidak seorangpun dapat
mengatakan: Lihat ia ada di sini, atau ia ada
di sana, sebab sesungguhnya kerajaan Allah
ada di antara kamu (entos humon)'"
Kerajaan Allah mencakup dimensi sosio-
politik: Pemerintahan Allah adalah
pemerintahan atas seluruh ciptaan.
Kerajaan Allah yang mencakup dimensi
sosio-politik berarti bahwa kerajaan Allah
concern terhadap masalah-masalah politik
yakni: masalah kesejahteraan umum, hak-hak
azasi serta harkat dan martabat manusia
(Brownlee).
Kerajaan Allah mencakup dimensi sosio-
politik: anugerah dan kasih, keadilan, damai
sejahtera.
 Yesus Sebagai Wujud Kerajaan Allah

Yesus mewartakan kerajaan Allah dan bahwa

inti dari pewartaan Yesus adalah kerajaan
Allah. Namun Yesus tidak hanya mewartakan
kerajaan Allah tetapi, "kerajaan Allah
dipenuhi di dalam Yesus“ (Kummel) Dengan
demikian kita dapat melihat perwujudan
Kerajaan Allah melalui Yesus.
Agaknya dalam Perjanjian Baru terjadi
pergeseran antara berita yang disampaikan
Yesus dan berita yang disampaikan oleh
pengikut-pengikutNya yang terekam dalam
surat-surat (Pixley).
Pengikut-pengikut Yesus melakukan
penghayatan iman dan penafsiran bahwa
memang Yesuslah yang dapat secara
langsung dilihat sebagai wujud dari kerajaan
Allah. Pewartaan Yesus akan Kerajaan Allah
tak dapat dilepaskan dari pribadi Yesus
sendiri. Ada kesatuan antara kerajaan Allah
dalam diri dan pewarta kerajaan Allah,
kerajaan Allah hadir dalam diri Yesus
 Yesus Sebagai Wujud Kerajaan Allah

Yesus mewartakan kerajaan Allah dan bahwa

inti dari pewartaan Yesus adalah kerajaan
Allah. Namun Yesus tidak hanya mewartakan
kerajaan Allah tetapi, "kerajaan Allah
dipenuhi di dalam Yesus“ (Kummel) Dengan
demikian kita dapat melihat perwujudan
Kerajaan Allah melalui Yesus.
It is because the Christ who the church
confessed as Lord has been enthroned
as king, with universal Lordship, that
the church has a basis for its activities
(Padilla)
 Tiga gambaran Yesus

u  sebagai manusia bebas

u  sebagai manusia yang rendah hati

u  sebagai manusia yang adil

 Yesus sebagai manusia bebas:
• Bebas dari harta milik. Terwujud dalam gaya
hidupNya, tak punya tempat tinggal, tak
punya banyak sarana, tak mencari nafkah,
atau barang. AjaranNya: jangan
mengumpulkan harta di bumi, jangan kamu
kuatir.
• Bebas dari ketergantungan pada status dan
gengsi. Menurut Yesus Kristus harkat
manusia tidak tergantung pada status sosial
apalagi gengsi.
 Bebas dari ketundukan pada moralitas
tertutup, yaitu tata moral yang memisahkan
satu kelompok, aliran atau bangsa dari luar.

• Bebas demi sesama manusia.

KebebasanNya adalah untuk melayani orang
lain (the man for other men).
Kata yang sering diungkap adalah: tergeraklah
hatiNya oleh belas kasihan (Mark 1:41, Mat
20:34, Luk 7:13, Mat 9:36). Sesama manusia
menyedot seluruh perhatianNya. Puncaknya
adalah dengan penyerahan nyawaNya bagi
manusia.
 Yesus sebagai manusia rendah hati

Rendah hati bukanlah rendah diri atau rendah

derajat. Biasanya ungkapan rendah hati
digandeng dengan ungkapan lemah lembut
yang merupakan ciri khas tabiat Yesus.
 Asal kata ini adalah praus atau prautes
berarti penguasa ideal, bijak, hakim
yang adil dan raja yang bermurah hati.
Atau suatu kekuatan yang terkendali.
Aristoteles: prautes terletak sebagai
pertengahan antara pasif yang
berlebihan dan amarah yang
berlebihan. Kecuali: peristiwa
penyucian Bait Suci ada tanda-tanda
bahwa Yesus marah, tetapi secara
keseluruhan sifat rendah hati dan lemah
lembut lebih menonjol.
 Yesus sebagai manusia adil

Pernyataan Yesus adalah KerajaanKu bukan

dari dunia ini. Tetapi patut dicatat bahwa
Yesus benar-benar terlibat dalam urusan
politik, yaitu urusan luhur mengejar dan
mengusahakan kesejahteraan umum
dengan membela hak-hak asasi dan
martabat manusia. Yesus malahan
mengambil bagian dalam permasalahan
politik bangsaNya.
 Perjuangan Yesus dan perilaku sosial:
(V.Fletcher)
• Mematahkan lingkaran setan yang terdiri atas
kekerasan dan pembalasan.
• Menolak pola penguasaan-ketundukan sebagai
patokan hubungan antar-manusia.
• Mempersoalkan kesetiakawanan yang sempit
dan eksklusif.
• Mengesampingkan kekuasaan, kejayaan dan
gengsi sebagai pertanda pemerintahan Allah.
The grounds of socio- political action to
be based on eschatological hope: ‘From
first to last, and not merely in the
epilogue, Christianity is eschatology, is
hope, forward looking and forward
moving, and therefore also
revolutionising and transforming the
present.’ (Moltmann)
Church
The understanding of the Spirit:
Christians are empowered for socio-
political engagement by the observation
of God’s work in history, the Spirit’s
performance in the present and the hope
of God’s perfecting activity in the future.
 Jesus’ teachings shows a firm
basis to motivate Christians into
socio-political activity

deliverance/salvation,
righteousness/justice,
peace, joy, God’s essentially
presence, healing and fulfilling the
return from exile (key prophecies of
characteristics of the Isaiah
KG)
 Politics is the study of
three main areas:

the type of the process of

sovereignty in a change
state

the functions of government

 Social Theology: Justice

Christian faith entails a truth claim

and that it is concerned with justice in
the public space.

the truth of faith is intimately linked

with the struggle for social justice.
Justice and truth are not the same,
but they need each other.

Justice is concerned with forming

principles, creating structures,
shaping institutions and providing
guidelines so that persons may
receive their due.
 Immanuel Kant

the categorical imperative that human

beings are ends in themselves and
must never be treated merely as means
to an end
 John Rawls

we are rationally committed to acting

justly by our very position as person
engaged with others in promoting
common or complementary interest
Human existence is always “human-
with-others”
 commulative justice: regulates
the relations of individuals with
each other

distributive justice: regulates the

Justice relations of society with its
individual members

legal justice: concerns the

individual’s relation to the society,
whereby for his part, he
subordinate himself to the
common good
 “similar treatment for similar
cases”
Justice “to each according to his merit or
works”
Gene
Outka
“to each the same thing”

“to each according to his

needs”
 Truth as the Basis of Justice

Truth informs and inspires justice

the Christian understanding of

truth is relational

truth calls for participation

and praxis
justice needs truth for its content and
energy, and truth needs justice for its
outworking in the historical process

For Christian theology the truth that

informs and inspires justice is
grounded in God.

Trinity Incarnatio Dei

 Its content is revealed in the story of
Jesus as echoed in the Holy Scriptures of
the Christian church, and its empowering
and transformative reality is made
accessible through the Spirit of God

truth is anchored in God who is not only

the all-encompassing reality but who is
love and who has shared God’s life with
the human story of Jesus of Nazareth
 To understand God and indeed all
reality as relational has implications
forknowing God and God’s truth.

faith that seeks understanding

(fides quaerens intellectum)

need to rediscover that faith means tuning

into the story of Jesus as the grand story of
God’s liberating compassion.
Mat 11:2–6 (Luk. 7:18–23): the question of
truth with regard to Jesus’ messianic
identity

the answer points not to a theoretical

knowledge about Jesus, but to the
liberating praxis of his life
Matius 11:
4 Yesus menjawab mereka: "Pergilah dan
katakanlah kepada Yohanes apa yang kamu
dengar dan kamu lihat:5 orang buta melihat,
orang lumpuh berjalan, orang kusta menjadi
tahir, orang tuli mendengar, orang mati
dibangkitkan dan kepada orang miskin
diberitakan kabar baik.6 Dan berbahagialah
orang yang tidak menjadi kecewa dan
menolak Aku."
 Mat 7:12

"Segala sesuatu yang kamu kehendaki

supaya orang perbuat kepadamu,
perbuatlah demikian juga kepada mereka.
Itulah isi seluruh hukum Taurat dan kitab
para nabi.”
 In Christian theology: justice is
inseparable from love.

“Love and justice are the same, for

justice is love distributed, nothing
else.” (Joseph Fletcher)
Justice is immanent in love since “a love
of any type and love as a whole if it does
not include justice is chaotic self-
surender destroying him who loves as
well as him who accept such
love.” (Tillich, Love, Power and Justice).
 F. G. Reamer (1990: 62-65)

Praxis of justice practicing social theology

Six priorities
1. Basic goods take precedence over other
goods. Rules against basic harms to the
necessary preconditions of action
(life, shelter, health, food, mental
equilibrium) take precedence over rules
against harms to nonsubtractive goods
(lying, revealing confidential material) or
additive goods (recreation, education,
wealth).
2. The individual well-being of others takes
precedence over my personal freedom.
Another person’s right to basic wellbeing
takes precedence over my right to freedom,
assuming my basic freedom and well-being
are not jeopardized.
3. An individual’s freedom takes precedence
over that individual’s
own well-being. My freedom (assuming
voluntary, purposeful choice) takes
precedence over my own well-being.
4. The obligation to obey laws or rules freely
consented to normally takes precedence
over individual freedom.
Rules and regulations to which I have
voluntarily and freely consented originally
override my right to act voluntarily and
freely in a manner which conflicts with these
laws and policies.
5. The basic well-being of persons takes
precedence over laws, rules, and
regulations. An individual’s right to basic
well-being may override laws, regulations,
and arrangements of voluntary associations
in cases of conflict. Clearly, at what point
such violation is justified is quite debatable.
6. The obligation to prevent basic harm and
promote public goods takes precedence
over property rights. The obligation to
prevent harms to the basic well-being of
persons such as starvation and to promote
public goods such as housing, education,
and public assistance overrides individuals’
rights to retain all of their property (for
example, justifying taxation for the public
good).
 Justice and Sin
Human identity is shaped in a network
of relationships.

In theology: this means that we are

related to God, other humans, nature
and history; hence, faith is the
awareness, recognition and
intentional tuning into these
relationships.
 Sin the human failure to recognize
relationship to God as essential for
understanding the humanum.

estranges them from their true selves, their

fellow human beings, nature, history and God; it
distorts the relational network in which we find
our identity; it has individual, personal, social
and ecological consequences; it becomes
manifest in selfishness, greed, sloth, betrayal
and violence.

KEJAHATAN
 Justice seeks the welfare of the
‘other’ to assure the well-being of the
whole.

Aristotle Justice: a ‘complete’ and

‘perfect virtue because it
practices perfect virtue’
and ‘is the only virtue
which is regarded as
benefiting someone else
than its possessor’
 According to Christian tradition, God’s
inner drive is that the foundation that
God has laid with Jesus Christ becomes
a universal reality, and for that to happen
God has called ‘fellow workers’ (RSV, 1
Cor. 3:9–11), whose mission it is to apply
the justification that God has spoken into
their lives by transforming history in the
direction of justice.
 equality
the content of
justice
freedom

Plato and Aristotle pondered justice

as equality and fairness, but they did
not consider women, children and
slaves as equal to free male citizens
Equality: equal opportunities, equal
remuneration for equal work, equal
rights and duties and equality before
the law—is of the essence of justice.

Christians affirm equality as a

universal human right—‘all human
beings are born free and equal in
dignity and rights’
 ontological
grounding
Christians believe that God has
created all human beings to be equal
indignity without exception.

individualism and selfishness, which have

led to inequality, are a result of turning away
from grounding life in God. In Christ, God
has dealt with the estranging power of sin
and created a new reality, which includes
equality for all people.
A community is created in which “…
tidak ada orang Yahudi atau orang
Yunani, tidak ada hamba atau orang
merdeka, tidak ada laki-laki atau
perempuan, karena kamu semua
adalah satu di dalam Kristus
Yesus.” (Gal. 3:28).
Equality needs to be balanced by
solidarity on the one hand and by
freedom on the other.
 Contoh isu teologi sosial: A free-
market, achievement-driven society
has an inbuilt tendency to
inequality, while a socialist society
has a tendency to undervalue or
deny individual freedom. A just
society holds freedom, solidarity
and equality in creative tension.
 Solidarity

John Rawls justice as fairness

special recognition
to ‘the least advantaged
members of society’

That is an emphasis which also lies at

the heart of Christian tradition.
 Christian theologians: God’s
(preferential) option for the poor and
vulnerable.

announcing liberation to the

oppressed and promising grace to
Jesus the poor, to the hungry and the
sorrowful (Lk. 4:18–19, 6:20–21).

healed the sick, drove out demons

and shared his life with the marginal
people of society.
Faith in the risen Christ
transfigured racial, social and
sexual barriers and injustices into
a new reality of community life
 Freedom
The modern human rights tradition: that ‘all
human beings are born free’ and ‘everyone
has the right to life, liberty, and security of
person’.

provides space for people to

exercise creativity, initiative and
responsibility.
It is therefore central for the Christian
understanding of reality that faith in Christ
entails the experience of freedom ( Jn 8:32–8;
Gal. 5:1 and 13; 1 Cor. 7:21; 2 Cor. 3:17; Jas.
1:25).

At the same time, freedom needs to be

balanced by equality, partiality and
solidarity, so that it is not distorted by
self-interest and greed.
Rawls’ priority rule:
according to which ‘liberty can be restricted
only for the sake of liberty itself.

Traditionally, at least in the west, freedom

has been understood as ‘the
power of doing whatever does not injure
another’.
Ambivalence freedom: on the one hand, it has
inspired the industrial and scientific
revolutions, as well as the economic and
political structures on which our western
political, economic and military strength is
built; on the other hand, that the negative by-
product of the western ideal was that the
weak, the underprivileged and the
economically powerless were at the mercy of
the strong.
 Liberation

Liberation is the praxis and implementation

of freedom and justice; whilefreedom can
be abstract, liberation is concrete.

Freedom can be an idea in our

mind or an experience in our hearts,
whereas liberation aims to transform
historyand society with the principles and
structures of justice.
 The integrating symbols of the
Jewish and Christian traditions

the exodus of God’s people from slavery

and the resurrection of Jesus from the
fangs ofdeath, are narrated as liberation.

On that basis, the people who have

experienced God’s liberation are reminded
to bring justice and liberation to others
The story of Jesus as the messenger of the
kingdom of God is also narrated
as an event of liberation

When God raised Jesus from the dead, God

did not only affi rm Jesus’ praxis of
liberation, but God also provided a new
impetus for the struggle of liberation.
Terima kasih