The dynamic of development of Islam, either conceptually or institutionally, in Maluku should not be separated from the social history of Maluku society during colonial time of Westerners such as Portuguese and Dutch. This article attempts to reconstruct the dynamic of Islam especially in Ambon Island under colonization of the Dutch (VOC). The highly price of spices around sixteenth and seventeenth centuries had attracted many international traders coming to the spice island for trading spices (clove and nutmeg). Economic transaction and social interaction between local community of Ambon and foreign traders brought about significant social transformations mainly among indigenous people of Ambon, which was a trade center of spice at that time. Such social transformations escalated into political conflict between local community and Western colonizer (Dutch) who forced monopoly system of spice trading. Islam had been adhered by some local communities of Ambon at Leihitu Peninsula far before the Westerners was an important religion that conducted political-economic resistance and negotiated local identity facing colonial administration in Ambon at that time.

Artikel ini membahas konteks sosial-budaya masyarakat Indonesia yang majemuk sebagai arena berteologi kontekstual. Salah satu pokok masalah dalam kemajemukan sosio-budaya masyarakat Indonesia, terutama sejak masa kolonial hingga pascakolonial, adalah perjumpaan berbagai tradisi keagamaan baik religiositas lokal masyarakat nusantara maupun interaksi dengan dan/atau konversi menjadi agama-agama besar dari luar. Artikel ini tidak melakukan kajian dogmatis tetapi menggunakan dialektika teologi kontekstual dan teologi agama-agama dari sudut pandang Kristianitas. Perspektif teologi agama-agama digunakan untuk menguji secara dialektis eksperimentasi teologi kontekstual Kristen di Indonesia. Model “antropologis” Bevans dipilih sebagai lensa kajian sekaligus sebagai kritik terhadap tipologi tripolar (exclusivism-inclusivism-pluralism) yang diperkenalkan oleh Alan Race. Tiga konteks kewilayahan dan kebudayaan, yaitu Yogyakarta (Jawa Tengah), Bali (Bali) dan Tana Toraja (Sulawesi Selatan), digunakan sebagai basis pengalaman berteologi. Eksperimentasi dan elaborasi teologis berbasis pengalaman pada tiga konteks itu dimunculkan sebagai proses awal untuk menemukan postur teologi agama-agama yang khas dalam kebudayaan majemuk masyarakat Indonesia. Kata kunci: teologi agama-agama, pluralitas sosio-budaya, identitas sosial   This article elaborates theological issues in socio-cultural context of Indonesian society as the arena for doing theology contextually. One main issue of socio-cultural plurality in Indonesia, primarily since the colonial up till post-colonial era, is about the encounter of various religious traditions either local community’s religiosity or interaction with and/or conversion into so-called world religions from outside. This article shall not conduct dogmatic exploration but using the dialectics of contextual theology and theology of religions from Christian viewpoints. Perspective of theology of religions shall be implemented firstly to examine an experimentation of Christian contextual theology in Indonesia. Bevans’ anthropological model has been chosen as the analytical lens as well as criticism against tripolar typology (exclusivism-inclusivism-pluralism) introduced by Alan Race. Three geographic and cultural contexts, namely Yogyakarta (Central Java), Bali (Bali) and Tana Toraja (South Sulawesi) are utilized as the basis for doing contextual theology. Experience-based of theological experimentation and elaboration in those three contexts have been constructed as the beginning process to discover a model of theology of religion in Indonesia. Keywords: theology of religions, socio-cultural plurality, social identity

The tragedy of social conflict 1999-2005 in Maluku archipelago has driven the Protestant Church of Maluku (GPM) to realize that such conflict doesn't help to bring benefit for every ones in any way. Along with the Muslim brothers/sisters in Maluku, the GPM totally realized that "we were all useless victims". Since then, based on such horrible experience, GPM develops so-called "pro-life theology" as a way to provide new theological perspective and practical ecclesiastic acts for sustainable peace-building. With this clear vision, GPM desires to strengthen its call to develop a better system of life together. This paper is a literature review to identify the people's traditions that can be used for triggering of conflict and even closely related to the increasingly widespread radicalism. The article tends to answer some research questions: What is the crucial viewpoint for GPM on its 80 years existence as a church in Maluku? Is it only an organization? What is the meaning of GPM as church for her congregations in Maluku archipelago? The prime loyalty is not on the organization enterprise but merely to God in Jesus Christ. Speaking theologically, church is the body of Christ. The institution is only a tool, not the power of the church. The power of the church is the power of Holy Spirit.

The people of Siahari, North East Seram Subdistrict, Kobi, experience poverty problems that can threaten their living. The problem covers various aspects of life, namely education, health, economy, and infrastructure which includes transportation, housing, electricity, and living foods. This research uses qualitative methods with interviews, observation, documentation, and literature study techniques. The results of the study found that the people of Siahari, North East Serobi District of Kobi were at an absolute, relative, and structural level of poverty. In addressing these issues, GPM is called upon to carry out acts of empowerment by referring to the theological foundations within them including the spirituality of ugahari. In addition, the church and the government can also build cooperation to conduct empowerment actions so that the people of Siahari can experience holistic and comprehensive transformation.

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