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Lecturer: PROF ADRIAN DAISHLEY
Sunday, 12 April 2026 | 20.00 WIB / 08.00 PM


COURSE MATERIAL
 
Study Program: Bachelor of Global Theology - Contextual & Social Theology
PDKS ROS PBX ALEXANDRINA VICTORIA II INTERNATIONAL UNIVERSITY
 
Prepared by: Prof Dr HRH Princess Donna Dayu Kencana Soekarno SH BSc S.Psi LLB LLM PhD

I. COURSE DESCRIPTION
 
This course aims to establish a theological framework that is not only vertical in nature (the relationship between humanity and God) but also horizontal (the relationship between human beings, society, and creation). From the perspective of Contextual & Social Theology, the Christian faith cannot be separated from the realities of life, including economic systems, social structures, and the challenges of the modern era.
 
Students are invited to understand that the Church holds a dual mandate: to preserve the purity of doctrine while simultaneously acting as the salt and light of the world. The primary focus is to formulate a relevant, solution-oriented, and just faith-based response to economic issues affecting society, both at the micro level (local congregation) and the macro level (nation and global community).
 
 
 
II. CASE STUDY: THE ROLE OF THE CHURCH IN SOCIETY
 
A. Problem Identification
 
In the face of economic volatility, income inequality, inflation, and social crises, fundamental questions arise:
 
- Is the Church merely a venue for ritual worship?
- To what extent should the Church engage in worldly affairs, particularly the economy?
- What is the Church's position when some members suffer poverty while others live in abundance?
 
B. Case Discussion
 
Scenario: Economic Disparity Within the Faith Community
Imagine a church community where some members face financial hardship due to rising costs of living and unemployment, while a minority possesses significant resources and wealth.
 
Analysis of the Church's Role:
 
1. Pastoral & Counseling Role: The Church serves as a spiritual pillar, providing comfort and strength to prevent despair.
2. Educational Role: Teaching biblical principles of stewardship, hard work, frugality, and financial management.
3. Advocacy & Justice Role: Speaking out against oppressive economic systems, corruption, and exploitation that harm the vulnerable.
4. Diakonia (Service) Role: Acting as an instrument for resource distribution. Wealth is viewed as God’s entrusted stewardship to assist those in need (Koinonia).
 
 
 
III. THEOLOGICAL ANALYSIS OF THE ECONOMIC SITUATION
 
The following is an in-depth analysis of how to view economics from a theological perspective:
 
1. The Concept of Ownership (Sovereignty of God)
 
Theology teaches that God is the absolute Owner of all things.
 
"The heavens are yours, and yours also the earth; you founded the world and all that is in it." (Psalm 89:11)
 
Human beings are merely stewards or managers. Therefore, accumulating wealth without concern for others is a form of injustice and a violation of the creation mandate. Economics must be managed for the welfare of all, not for exploitation.
 
2. Theological Critique of Capitalism and Materialism
 
Social theology critiques systems that place money as a god (Mammon). When an economic system separates profit from moral ethics, that system becomes sinful.
 
"You cannot serve both God and money." (Matthew 6:24)
 
Extreme economic inequality is a sign of moral and spiritual failure. The Church must remind society that success is not measured solely by material gain, but by justice and love.
 
3. Theology of Work and Provision
 
Work is the Cultural Mandate (Genesis 1:28), but it must result in decent welfare. Unfair wages or exploitation in the workplace are sins that cry out to God for justice (James 5:1-6).
 
 
 
IV. PRACTICAL RESPONSE ACCORDING TO FAITH & BIBLICAL FOUNDATIONS
 
Based on the analysis above, here are the concrete steps to be taken:
 
A. Biblical Foundations / Legal Basis
 
1. 2 Corinthians 8:13-14: "Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. The goal is equality."- Implication: The principle of economic justice is balance and mutual sufficiency.
2. Matthew 5:13-16: "You are the salt of the earth... You are the light of the world."- Implication: The Church must provide flavor (integrity) and light (solutions) within economic systems.
3. Isaiah 1:17: "Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow."- Implication: True faith stands in solidarity with the economically weak.
4. Acts 2:44-45 & 4:32-35: The model of the Early Church practicing communal sharing to ensure no one was in need.
 
B. Forms of Practical Response
 
1. Mindset Transformation: Teaching that giving is an expression of faith (Principles of Tithing & Offering), not merely church administration, but an act of obedience and trust in God.
2. Community Economic Empowerment Programs:- Establishing faith-based cooperatives or joint ventures.
- Skills training programs for the unemployed.
- Interest-free loan systems or capital assistance for small businesses.
3. Christian Business Ethics: Setting an example in business through honesty, integrity, fair taxation, and just treatment of employees.
4. Social Solidarity: Building a sustainable care system where the able assist the needy continuously, not only during times of disaster.
 
 
 
V. CONCLUSION
 
Within the framework of Contextual & Social Theology, economic situations are not secular matters separate from faith. The economy is an area that must also be governed by the values of the Kingdom of God.
 
The Church must not remain passive. It must operate with three distinct attitudes:
 
1. Prophetic: Upholding truth and justice.
2. Priestly: Acting as an intermediary and servant who prays and ministers.
3. Kingly: Managing the world's resources with wisdom and responsibility.
 
The Church's practical response to the economy is to manifest a community of love, where no one lacks because resources are shared fairly and managed correctly according to biblical mandates. Faith without practical deeds in social and economic realms is dead.

Understood. Here is the continuation of the material, expanding further into deeper theological frameworks, strategic implementation, and contemporary challenges.
 
 
 
CONTINUATION
 
VI. THEOLOGICAL FRAMEWORKS & PERSPECTIVES
 
To deepen the analysis, we examine three major theological perspectives that shape the Church's engagement in economics:
 
A. The Kingdom of God Perspective
 
The Kingdom of God is not merely a future hope but a present reality that demands justice, peace, and joy in the Holy Spirit (Romans 14:17).
 
- Implication: Economic systems must submit to the lordship of Christ. Greed, monopoly, and corruption are anti-kingdom values. The Church must model an alternative economy where generosity rules.
 
B. Liberation Theology & Preferential Option for the Poor
 
This perspective emphasizes God’s special love for the marginalized. Scripture consistently reveals God standing on the side of the poor and the oppressed.
 
- Basis: "He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty." (Luke 1:52-53)
- Application: The Church’s economic policy must prioritize the needs of the poor before the comfort of the rich.
 
C. Stewardship vs. Ownership
 
Modern capitalism often promotes the idea of "absolute ownership." Biblical theology corrects this by teaching Stewardship:
 
- Everything belongs to Yahweh.
- Humans are managers, not owners.
- Accountability is required at the end of life (Parable of the Talents - Matthew 25).
 
 
 
VII. STRATEGIC IMPLEMENTATION & INSTITUTIONAL ROLES
 
How does the Church move from theory to practice? The following structures are essential:
 
A. Theological Education
 
- Integrating economic ethics into Sunday School, Seminaries, and Bible studies.
- Debunking the "Prosperity Theology" myth that equates faith solely with material wealth, ignoring the call to suffer with and serve the poor.
 
B. Economic Institutions of the Church
 
1. Diakonia Fund: A dedicated fund managed transparently for social welfare, medical aid, and education for the needy.
2. Micro-credit Schemes: Providing interest-free loans (Qardhul Hasan) or low-interest capital to help members start small businesses.
3. Cooperatives: Establishing legal entities that prioritize member welfare over maximum profit, protecting members from loan sharks and inflation.
 
C. Public Policy Engagement
 
- The Church as a moral voice advising government on fiscal policies, minimum wages, and social safety nets.
- Promoting policies that protect family economies and labor rights.
 
 
 
VIII. CONTEMPORARY CHALLENGES
 
In the 21st Century, the Church faces new economic realities:
 
1. Digital Economy & Gig Economy:- Workers often lack social security and fixed income. The Church must adapt its pastoral care to support freelancers and digital workers.
2. Globalization:- Economic decisions are often made far away, affecting local communities. The Church must advocate for ethical global trade.
3. Environmental Stewardship (Ecotheology):- Economic growth often destroys nature. True theology teaches that economic activity must sustain the environment, as creation is also God's property.
 
 
 
IX. FINAL SYNTHESIS
 
To be Continued...
 
The journey of understanding the Church's role in economics is an ongoing process of contextualization. We have established that:
 
- Faith and Economy are inseparable.
- Wealth is a trust, not a right.
- The Church must be a community of justice and sharing.
 
In the next session, we will explore Case Studies on Successful Church Economic Models and how to formulate Ethical Codes of Conduct for Christian Businessmen and Leaders.
 
 Here is the next continuation, focusing on Case Studies, Ethical Frameworks, and Strategic Implementation Models, completing the academic structure.
 
 
 
CONTINUATION (PART II)
 
X. CASE STUDY ANALYSIS: SUCCESSFUL MODELS & FAILURES
 
To understand the practical application, we examine three models of Church engagement in economics:
 
A. The Model of Sharing (The Jerusalem Church)
 
- Reference: Acts 4:32-35
- Mechanism: Selling properties and pooling resources to ensure zero poverty.
- Analysis:- Strength: High level of social security and unity.
- Challenge: Requires high spiritual maturity and transparency; not sustainable without discipline and honesty.
- Lesson: Economic community works best when driven by love, not coercion.
 
B. The Model of Productivity & Order (The Pauline Model)
 
- Reference: 2 Thessalonians 3:10 "If a man will not work, he shall not eat."
- Mechanism: Encouraging hard work, skill development, and self-sufficiency.
- Analysis:- Strength: Prevents laziness and dependency syndrome.
- Application: The Church must create jobs, not just give alms. Empowerment > Distribution.
 
C. The Model of Justice & Advocacy (The Prophetic Model)
 
- Reference: Amos 5:24 "But let justice roll on like a river."
- Mechanism: Confronting systems that exploit workers, corrupt officials, and unjust laws.
- Analysis:- Risk: Can lead to political tension.
- Necessity: True theology cannot be silent when human rights are violated for economic gain.
 
 
 
XI. THEOLOGICAL ETHICS FOR CHRISTIAN BUSINESS & LEADERSHIP
 
In a global context, Christian entrepreneurs and leaders must adhere to a specific ethical code derived from Scripture:
 
A. Principles of Transaction
 
1. Honesty in Measurement & Scale: (Leviticus 19:35-36) – Forbidding cheating in weight, count, or measurement. In modern terms: honest digital transactions, no hidden costs.
2. Prohibition of Usury (Interest): (Exodus 22:25, Psalm 15:5) – Lending money with exploitative interest to the poor is considered a grave sin.
3. Fair Wages: (James 5:4) – Withholding wages or delaying payment is a cry against God.
 
B. Ethical Decision Making Matrix
 
When facing an economic dilemma, ask these three questions:
 
1. Is it true? (Does it align with Biblical truth?)
2. Is it fair? (Does it harm the weak or exploit others?)
3. Is it beneficial? (Does it build the community or just the self?)
 
 
 
XII. RESPONSE TO GLOBAL ECONOMIC CRISES
 
How should the Church respond to Inflation, Recession, and Global Market Instability?
 
A. Theological Interpretation of Crisis
 
- Not Punishment, but Purification: Crises often reveal the idolatry of money. They serve as a call to return to God as our true Provider (Yahweh Yireh).
- Opportunity for Solidarity: Hard times force the community to rely on one another, strengthening the Koinonia.
 
B. Practical Strategies
 
1. Promoting Simplicity (Lifestyle Theology):- Teaching the difference between Needs and Wants.
- Reducing consumerism and debt culture.
2. Local Economic Resilience:- Encouraging buying from fellow believers/SMEs to circulate money within the community.
- Developing local food security programs.
3. Interfaith & Inter-community Cooperation:- Economic justice is a human value. The Church can work with other religious groups and NGOs to fight poverty.
 
 
 
XIII. LEGAL & INSTITUTIONAL FRAMEWORK
 
For the Church to function effectively in the economic sphere, it must operate within legal boundaries:
 
- Legal Entity: Establishing Foundations (Yayasan) or Cooperatives (Koperasi) that are legally recognized, ensuring accountability.
- Transparency & Audit: Financial management must be open, audited, and accountable (1 Chronicles 29:17 - God values integrity and order).
- Separation but Interaction: The Institution is separate from the State, but interacts to influence moral and social policies.
 
 
 
XIV. CONCLUDING SYNTHESIS
 
To be Continued...
 
We have established that:
 
- The Church is not just a spiritual hospital, but an economic community.
- Theology provides the Why and What, while Management provides the How.
- The ultimate goal is Shalom – holistic welfare, peace, and justice for all creation.
 
In the next session, we will explore:
 
- The Role of Women in Economic Development
- Family Financial Stewardship
- Field Research Methodology for Social Theology.
 
 
 


 
 

 
 
 

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