Theology of Sagu: A Contextual Theology Construction in Maluku Dunamis: Jurnal Teologi dan Pendidikan Kristiani

After the implementation of rice as a staple food for Indonesian society, including in Maluku, the society of Maluku has become very dependent on rice. Sagu which is a staple and particular food is no longer cultivated and utilized optimally in Maluku. Therefore, through this paper we try to offer theology of sagu , specifically for the Christian society in Maluku. By understanding sagu theologically as a blessing from God that can provide food for society and their harmonious relationship with God, mankind, and nature, this will have implications for the empowerment carried out by The Protestant Church of Maluku on human and natural resources in Maluku. Here the theology of sagu , which is proposed, is constructed from the cosmological view of the Christian society, the biblical basis of John 6:25-59, and some contemporary ecological theological ideas. The purpose of this paper is to add The Protestant Church of Maluku's ecological theology which is being developed to respond to various ecological crises in its context, Maluku. The theology of sagu , which is offered, is to strengthen the church’s Church Teachings, which has been compiled, as the direction of the church’s ministry in the future for its community.

(a) there are transmigrants who encourage the conversion of sagu land into rice fields, (b) rice is a prestigious commodity, (c) the age of harvesting sagu is relatively long, (d) the local government pays little or no attention to sagu as local food, (e) there is weak socialization of sagu eating habits (traditions) from generation to generation, (f) there are unavailability sagu products in adequate quality, quantity, time, and place, (g) the product of diversification is still limited, and (h) there is increasing social status. This paper will try to offer theology of sagu as a small contribution to add the reference of The GPM's ecological theology in fulfilling its calling in the Maluku context with such reality. By understanding sagu theologically, then human and natural resources are important to be empowered by the church. Here we limit the focus of the study on sagu in relation to God, mankind, and the universe.

RESEARCH METHOD
Research method which is used in this paper is literature study. By conveying the problem that is researched and analized by cosmological view of the Christian society, then this paper is constructed by the biblical basis of John 6:25-59, the cosmological view of the Christian society, and some contemporary ecological theological ideas. Especially John 6: 25-59 is the focus of this construction of theology, because Jesus can be seen as the fulfillment of the needs of human lives. Then, the cross-textual interpretation in Asia which is from Archie C. C. Lee is used here. That approach is to help to reinterpret the multiplicity of texts by analyz-

RESULT DAN DISCUSSION
The Cosmological View of Sagu of the

GPM Community
The society in Maluku has a culturally wise paradigm and attitude towards nature. According to Aholiab Watloly, the arcipelagic society in Maluku has a genuine understanding and belief that the overall cosmological structure of society, universe, and its supernatural nature is created in a harmonious circumstance. 10 Everything that exists in the overall structure of the cosmos is lived as something that is alive, has spirit and feeling, also works. 11 In order to maintain order, harmony, unity, and the sacredness of their archipelagic cosmos, Watloly says that they must always develop an atti-8 Archie C. C. Lee, "Cross-Textual Interpretation and Its Implication for Biblical Studies," in  Watloly,379. 12 Watloly, 378-79. 13 Watloly,379. lake. 14 They do not want to separate the universe in their custom, because the universe is considered something sacred. 15 Furthermore, Watloly said that they focused their cosmological view on the spirit of Tete (male) Nene (female) Moyang, the ancestor, which they interpreted as "God in the sky" and "master on earth." 16 Thus, the basis of their relationship with themselves, others, and universe is the spiritual values they adhere both centered on God in the sky and their deceased ancestors on earth.
Regarding the harmony in their social relation, Watloly said that the unity of harmony between the awareness (energy) of the body, soul, thought, and action of the society in Maluku with the physical nature and energy of the cosmos is also believed to be able to provide relief, healing, peace, freedom, and prosperity. 17   The utilization, management, and preservation of sagu among the church's community have also not been maximally promoted to cultivate sagu, meet the food needs of the community, and improve their economic standard. If there is seriousness in developing and empowering sagu, which is environmentally friendly, then sagu will continue to be sustainable with its unique values in their cosmological views. Besides that, their food needs will always be available and avoid the danger of food insecurity.
It is also possible for their economy to be improved from the processing and production of sagu without having to be threatened by the greed and arbitrariness of the capitalists, who "hijack" their natural resources.
Therefore, we consider that this theology of community system/institution of society in Maluku is no longer recognized. Then, as a value system, various local wisdoms require structural devices that can refute them. See Jacky Manuputty Barlow, 1985), 77, 90. 25 Temple,78,92. 26 Temple,80,82. 27 Temple,82. stood in the past manna events. The Incarnation of Jesus is a gift that transcends the normal rules of nature or human history.
The Incarnation is the divine embodiment in all of God's creative works. 28

The Relationship between Sagu and God
According to Masao Takenaka, an understanding of God and proof of His existence cannot be obtained through a rational argumentative approach. To see the reality of God, which is the task of theology, each person must awaken in him a sense of appreciation for the living reality, which is God. God as a living reality has a direct connection with nature as the fruit of His work. 37 According to Ignatia Esti Sumarah, who developed the Agus Rahmat's idea, the beauty and majesty of nature must be lived in relation to the divine's power that works in nature. Therefore, nature is able to revive, grow, and process everything that seems old and wasted to be new and growing. se. Therefore, for him, it is very appropriate to say "God is rice" rather than to say "God is bread." 43 Actually, the Takenaka's contextual approach is quite relevant and supported by Japanese culture, which upholds their culture more than the Western culture.

Spirituality of Society in Maluku)
Regarding the uniqueness of human Creation is not just for human benefit. It is good in the very strength of its strangeness and diversity (Job 38-39). … humans do have a unique place in creation and a unique responsibility to all of it. ... The more one contributes to total wealth, the more one should receive. … A nation or a world will have a just economic system only if it provides opportunity for all the people to have sufficient income to draw enough from the earth's resources to meet basic needs. 55 Nature that is not managed exploitatively should also not be managed by "empower-