During the first period prior to 1949, some Christian scholars attempted to shape a Christian the-ology appropriate to the Chinese context. deal with this topic in three chronological sections. However, the light of God has shone into China also, and Chinese Christians have made an effort to express the Christian faith meaningfully to Chinese people in a Chinese way. As a result, it has not always quite fit the Chinese context. P ROTESTANT THEOLOGY IN CHINA HAS GENERALLY FOLLOWED THE THEOLOGY brought by western missionaries in the late nineteenth and early twentieth centuries. The author's revisions also incorporate suggestions made by reviewers to enhance the clarity of the original three chapters on the nature of contextual theology and the five models. This means that readers will be introduced to the way in which figures such as Stanley Hauerwas, John Milbank, Lesslie Newbigin, "and (occasionally) Pope John Paul II" need to be taken into account. In the revised and expanded edition, Bevans adds a "counter-cultural" model to the five presented in the first edition - the translation, the anthropological, the praxis, the synthetic, and the transcendental model. First published in 1992 and now in its seventh printing in English, with translations underway into Spanish, Korean, and Indonesian, Bevans's book is a judicious examination of what the terms "contextual theology" and "to contextualize" mean. Stephen B Bevans's Models of Contextual Theology has become a staple in courses on theological method and as a handbook used by missioners and other Christians concerned with the Christian tradition's understanding of itself in relation to culture. In short, it is indeed original and unique, yet brings many problems which are not even being realized by Christians in Indonesia. In my conclusion, Harun was not aware of the danger of depicting the relation between God and humankind, and vice versa with the term sekutu.
It is, more or less, a "product" that indicates the influence of colonial mentality and the narrowness of the theology of the missionaries' vision in the past. However, for me, Iman Kristen is not a contextual systematic theology opus. Indeed, Iman Kristen is a tremendous writing on systematic theology. Those words from Harun provide the impetus for this study. Whether it is good or not, it is up to those who will judge it.
By the time the readers read the book, he said, they will find out that it has its own place among those preceding books. In Harun's claim, he formulated his book in popular form, unlike other dogmatics writings, considering an extended readership beyond Christians.
Harun Hadiwijono's Iman Kristen describes God as the sekutu (ally) of man, and man as the sekutu (ally) of God.
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