Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat
p-ISSN 2548-7868, e-ISSN 2548-7558
https://journal.sttsimpson.ac.id/index.php/EJTI/

Volume 9, Number 2, September 2025 (166-180)
DOI: https://doi.org/10.46445/ejti.v9i2.1052

Mepopoidulu: The encounter of the Bible with
the Bada tribes in Poso, Indonesia
Kristiana Fitriani1, Pieter G.O. Sunkudon2, Joko Santoso3
1, 2
3

Sekolah Tinggi Teologi Injili Indonesia Palu, Indonesia
Sekolah Tinggi Teologi Kanaan Nusantara, Indonesia

ABSTRACT
Mepopoidulu is a significant cultural practice among the Bada people in Poso, Indonesia,
reflecting deep social and spiritual values. This study aimed to examine how Mepopoidulu
could be theologically contextualised through the approaches of “Faithful
Contextualization” and “Global Contextualization.” The research employed a qualitative,
descriptive method with contextual hermeneutics to analyse five core components of the
tradition. The findings indicated that values such as the sanctity of life, marital holiness,
social ethics, gratitude, and restorative justice, embedded in Mepopoidulu, aligned with a
Christian worldview. The study contributed to the discourse on indigenous contextual
theology by proposing Mepopoidulu as a medium for gospel communication that remains
faithful to Scripture while embracing cultural integrity.
Keywords: Bada community, contextual
Mepopoidulu, tradition and Christianity.

Article history
Submitted: May 06, 2025

theology,

Revised: August 1, 2025

Gospel

contextualization,

Accepted: August 15, 2025

Corresponding author: Kristiana Fitriani (kristianafitriani@sttii-palu.ac.id)
How to cite this article:
Fitriani, K., Sunkudon, P.G.O. & Santoso, J. (2025). Mepopoidulu: The encounter of the Bible with the Bada tribes in
Poso, Indonesia. Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat. 9(2): 166-180. DOI:
https://doi.org/10.46445/ejti.v9i2.1052
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permission directly from the copyright holder.

INTRODUCTION
The Bada indigenous community in Poso, Central Sulawesi, maintains a rich
tapestry of cultural traditions that continue to shape communal life, moral reasoning, and
spiritual identity. One of the most significant of these traditions is Mepopoidulu, a
comprehensive ethical system that governs social expectations, religious practices, and
relational obligations. Rather than representing a single ritual, Mepopoidulu encompasses
a wide range of customary expressions, from pregnancy rites and pre-marital customs to
land stewardship, harvest thanksgiving, and restorative justice. These practices embody
the Bada worldview centred on harmony, honour, justice, and collective well-being, and
continue to serve as a moral compass within the community’s daily life. In efforts to
engage such cultural systems meaningfully, Evangelical theology in Indonesia
increasingly recognises the importance of contextual approaches to gospel proclamation.
Since the early days of evangelical Protestant missions, conventional missionary efforts
have faced challenges in bridging biblical truths with the symbolic, relational, and
spiritual structures of local cultures. As scholars have noted, failure to understand and
engage indigenous value systems often results in superficial communication of the gospel
or unintended cultural dissonance (Dunaetz, 2019; Sanou, 2013; Sinaga et al., 2025).
Contextual theology thus emerges not merely as an academic concern, but as a pastoral
and missional necessity. It seeks to affirm the integrity of local culture while interpreting
it through the lens of Scripture, preserving theological fidelity while enabling cultural
resonance (Chia, 2024; Goheen, 2014; Sunkudon et al., 2025).
This study draws upon two principal theological frameworks to explore the
contextual significance of Mepopoidulu. The first is Faithful Contextualization (Goheen,
2014), which emphasises scriptural integrity in engaging culture. It argues that while
every culture contains elements of general revelation, Scripture must serve as the final
authority in interpreting and reforming cultural values. The second is Global
Contextualization (De Vries, 2016), which affirms that the gospel is inherently
translatable across cultures. This approach assumes that divine truth is both transcendent
and incarnational, capable of entering local systems meaningfully without losing its
theological core. Together, these frameworks offer a dialectic between cultural
accommodation and biblical discernment, enabling the church to engage local wisdom
critically, yet respectfully.
Methodologically, this study applies a qualitative-descriptive approach, grounded
in contextual hermeneutics. It is structured by Osmer’s (2008) fourfold model of
theological reflection: descriptive-empirical analysis of cultural phenomena, interpretive
engagement with theological themes, normative assessment via Scripture and doctrine,
and pragmatic consideration of implications for ministry and witness. This structure
allows for a systematic yet flexible evaluation of Mepopoidulu in light of Christian
theology. In addition, Thiselton’s (2009) approach to hermeneutics informs the
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interpretive process, emphasizing the dynamic relationship between text, context, and
reader, particularly the ways in which Scripture may interact meaningfully with cultural
narratives. These combined frameworks are employed to assess how the values embedded
in Mepopoidulu align with, diverge from, or complement biblical principles.
Although recent scholarship has addressed various contextual expressions of the
gospel in Indonesia, such as the betangkant anak practice among the Dayak Keninjal
(Herwinasastra, 2019), the theology of Badati in Hutumury (Sinaga et al., 2025), or the
Baliem concept of eternal life (Mawikere, 2021; cf. Susanto & Budiman, 2021), very little
has been written about the interaction between Scripture and the cultural system of the
Bada people. This article seeks to address that gap. By examining five representative
dimensions of Mepopoidulu through the integrated lenses of theological contextualization
and hermeneutical engagement, the study proposes that Mepopoidulu is not a barrier, but
a bridge for gospel witness and Christian formation in Bada society. In doing so, it
contributes to the broader discourse on indigenous theology in Indonesia, advocating for
an approach that is both biblically rooted and culturally attentive.
METHODS
This study employs a qualitative-descriptive method grounded in contextual
theological inquiry. Rather than collecting field data through interviews or surveys, the
research draws upon secondary sources, such as ethnographic literature, cultural
documentation, theological publications, and relevant biblical texts, to construct a
comprehensive understanding of Mepopoidulu as both a cultural framework and a
theological point of engagement. Sources were selected based on their relevance to one or
more of the five major dimensions of Mepopoidulu, as well as their contribution to
theological interpretation (Adékambi, 2023; Cikka et al., 2024; Osmer, 2008; Thiselton,
2009).
This analysis proceeds in three interrelated stages. First, the research identifies and
describes five core expressions of Mepopoidulu, each representing a distinct domain of
Bada ethical and communal life. These included rituals related to pregnancy, pre-marital
conduct, land stewardship, harvest thanksgiving, and restorative justice. This stage aligns
with the descriptive-empirical task in Osmer’s (2008) framework, which aims to understand
the cultural practices on their own terms. Second, the values and meanings embedded in
each tradition were interpreted through a theological lens, drawing upon scriptural texts and
Christian ethical teachings. This involved both thematic comparison and theological
reflection to discern areas of resonance and tension between Mepopoidulu and the gospel.
Third, each practice was evaluated normatively, guided by biblical principles and
doctrinal clarity, to assess whether and how these cultural expressions might be affirmed,
corrected, or transformed within a Christian framework. Finally, the pragmatic
implications of this theological engagement were considered, especially in relation to
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local discipleship, evangelism, and worship practices. This full process reflects the
fourfold movement of Osmer’s practical theological method: from description, through
interpretation and normative assessment, to practical application.
Throughout the study, Thiselton’s (2009) contextual hermeneutics provided a
conceptual lens for understanding how biblical texts interact dynamically with cultural
narratives. This approach rejects both cultural relativism and theological absolutism,
instead promoting a dialogical engagement in which Scripture interprets culture and
culture, in turn, provokes fresh understanding of the biblical message. This dual
hermeneutic posture allows the study to avoid simplistic affirmations or rejections of
Mepopoidulu, and instead engage the tradition as a living system capable of theological
reinterpretation.
By combining these methods, the research aims not merely to describe or
categorize cultural practices, but to assess their theological relevance in a manner that
honors both scriptural authority and cultural integrity. The goal is to contribute to the
ongoing development of contextual Evangelical theology in Indonesia, particularly in
relation to indigenous communities such as the Bada people.
RESULTS AND DISCUSSION
Mepopoidulu as an Indigenous Ethical Framework
Among the Bada people of Poso, Mepopoidulu functions not merely as a ritual,
but as a comprehensive moral framework shaping every aspect of life. It embodies a set
of interwoven values, reverence for life, purity in relationships, stewardship of land,
communal gratitude, and reconciliation through justice, all of which inform daily conduct
and communal decision-making. These values are sustained and transmitted through oral
narratives, ritual practices, and intergenerational teaching, forming a cultural memory that
continues to guide social and spiritual behaviour (Tanuwidjaja & Udau, 2020; Triastanti
et al., 2020). Understanding Mepopoidulu as a living ethical system provides a crucial
foundation for contextual theological engagement. As Goheen (2014) emphasizes,
faithful engagement with culture begins with careful observation and deep listening.
Similarly, Osmer (2008) advocates a descriptive-empirical approach that takes the lived
experience of communities seriously before drawing theological conclusions.
This study identifies five key expressions of Mepopoidulu, each corresponding to
a major moral domain in Bada life, and interprets them through a biblical lens using
contextual theological reflection. The aim is not to idealize or to uncritically accept these
traditions, but to explore how they might become meaningful points of contact for gospel
proclamation and discipleship. Following De Vries (2016), this approach assumes that
the gospel is both transcultural and incarnational: it enters every culture, affirming what
is good, challenging what is distorted, and transforming all things in Christ. As Sanou
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(2013) warns, contextual theology must avoid both syncretism and cultural erasure,
seeking instead a path of faithful discernment and constructive dialogue.
Pousuana Katuwon'na Tauna (First Pregnancy Safety Ceremony)
Among the Bada people, a woman’s first pregnancy is not regarded as a private
or merely biological event, but an event that carries deeply communal concern. The
ceremony of Pousuana Katuwon’na Tauna, literally “the guarding of a woman’s first
pregnancy,” involves family members, elders, and neighbours in ensuring the safety and
well-being of both mother and unborn child. Ritual practices include the observance of
food taboos, communal prayer, and symbolic acts of protection, all of which demonstrate
a shared reverence for life and motherhood (Cikka et al., 2024; Herwinasastra, 2019).
This cultural ethic resonates strongly with biblical principles that affirm the
sanctity of life. Scripture recognises life in the womb as sacred and known by God (cf.
Jeremiah 1:5; Luke 1:41). Rather than applying these texts in a rigid proof-text fashion, a
contextual theological reading allows for parallels to be drawn between the Bada
affirmation of life and the Christian doctrine of creation and providence. The communal
involvement in this ceremony aligns with biblical notions of covenant community and
mutual care (cf. 1 Corinthians 12:26).
From a normative perspective, the values expressed in Pousuana Katuwon’na
Tauna, such as protection, gratitude, and collective responsibility, are consistent with
Christian ethics. However, elements that invoke spiritual forces or ancestral guardianship
would require critical evaluation in light of biblical monotheism and trust in God alone.
The principle of faithful contextualization (Goheen, 2014) encourages the affirmation of
moral meaning while reinterpreting spiritual references through Christ-centered teaching.
Pragmatically, this ceremony offers a pastoral opportunity for the church to
engage with pre-existing cultural concerns. Teaching on the sanctity of life can be built
upon the community’s existing respect for childbirth, and reoriented toward the Creator
as the author and sustainer of life. Church leaders can affirm these values while gradually
reframing them in biblical language and theology, opening doors for contextual
discipleship and maternal pastoral care.
Pompetimbali Poadakana Tauna (Manners in the Stages Leading to Marriage)
In Bada culture, courtship and the period preceding marriage are marked by a
strong emphasis on moral discipline, familial supervision, and social readiness. The
tradition known as Pompetimbali Poadakana Tauna refers to a structured code of conduct
guiding young couples towards marriage, involving communal oversight, behavioural
expectations, and preparation for family life. Elders and family members provide counsel,
and there is a collective expectation that individuals entering marriage will demonstrate

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self-control, economic preparedness, and relational maturity (Alipa & Nuraedah, 2023;
Sinaga et al., 2025; Woensdregt, 2022)
This cultural framework echoes biblical concerns for sexual purity, relational
holiness, and covenantal responsibility. Rather than immediately referring to texts such as
Ephesians 5:22–23, which presuppose marital roles, the more fitting starting point for
contextual interpretation is 1 Thessalonians 4:4: “that each of you should learn to control
your own body in a way that is holy and honourable.” Proverbs 24:27 likewise advises
careful preparation before household formation: “Put your outdoor work in order and get
your fields ready; after that, build your house.” From a theological perspective, the
emphasis on restraint, accountability, and readiness demonstrates an ethical alignment with
Christian teachings on discipleship and family life. Faithful contextualization in this case
involves affirming the communal wisdom present in Pompetimbali Poadakana Tauna
while offering deeper instruction on the biblical view of marriage as covenant, grace, and
spiritual union.
A normative evaluation requires discernment regarding certain cultural practices,
such as pressure for conformity or patriarchal expectations, which may at times conflict
with the gospel’s call to mutual respect and dignity in relationships. However, the
overarching orientation of this tradition towards responsible preparation aligns well with
Christian virtue ethics and the goal of forming godly households. Practically, churches
working among the Bada people may develop marriage preparation programmes that
integrate traditional values of readiness with biblical principles of grace, covenant, and love.
Local leaders and elders can play a mentoring role, bridging cultural norms and Christian
instruction. The pre-existing cultural honour given to marriage and moral integrity thus
becomes a foundation, not a hindrance, for contextual discipleship and family ministry.
Poparewa (Property Ownership and Rights)
Within Bada society, land is far more than an economic asset; it is considered
sacred, ancestral, and entrusted to communal care. The concept of Poparewa governs the
use, inheritance, and preservation of land and forest, embedding a deep moral
responsibility to steward creation wisely. Land is often named according to function, with
boundaries respected not only legally but spiritually. Exploiting land carelessly is viewed
as an offence not merely against community norms, but against the inherited order
entrusted by ancestors (Sanou, 2013; Saturi, 2013).
This understanding of land as a sacred trust resonates strongly with biblical
teachings on stewardship. In Leviticus 25:1-2, 23, the Israelites are reminded that “the
land must not be sold permanently, because the land is mine and you reside in my land as
foreigners and strangers.” This vision of creation care, where humans act as stewards
rather than owners, finds common ground with Poparewa, especially in its emphasis on
restraint, responsibility, and sustainability.
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Theologically, the alignment between Poparewa and biblical stewardship creates
a fertile space for contextual engagement. The church need not reject this indigenous
framework, but rather reinterpret it in light of God’s ownership of the earth and the calling
of humanity to care for creation as a divine vocation (cf. Genesis 2:15; Psalm 24:1). Such
re-interpretation reflects the logic of faithful contextualization, where gospel truth enters
a culture and affirms what is good, while also redirecting its theological meaning.
Normative assessment may require a cautious examination of spiritual beliefs
surrounding ancestral spirits or land taboos, ensuring that respect for the land is grounded
in the worship of the Creator rather than traditional cosmologies. At the same time, the
ethical force of Poparewa, its insistence on humility, intergenerational accountability,
and care for creation, offers strong theological parallels with Christian ecological ethics.
In practical terms, this tradition presents opportunities for churches to engage in
ecological discipleship and land-based theology. Contextual preaching, community
gardening projects, and teachings on creation care can be rooted in Poparewa, offering a
theological vocabulary that is both biblical and culturally resonant. In doing so, the church
affirms that caring for the earth is not a foreign imposition, but a fulfilment of an ancestral
calling, now re-centered in the Creator God revealed in Scripture.
Maroro’u: Gratitude and Worship in the Harvest
Maroro’u is one of the most joyful and anticipated celebrations in Bada society.
Marking the close of the harvest season, it brings together families and communities in
communal meals, singing, ritual offerings, and festive gatherings. Though not framed in
explicitly Christian terms, Maroro’u serves as a collective expression of gratitude for
provision, affirming the cyclical rhythm of giving and receiving within the natural world
(Cikka et al., 2024). This tradition bears striking similarity to biblical patterns of
thanksgiving. In Exodus 23:16, the Israelites are instructed to celebrate the “Feast of
Ingathering at the end of the year,” acknowledging the Lord as the source of their
agricultural bounty. The Psalms are filled with songs of praise for God’s provision and
faithful care (cf. Psalm 65:9-13). Similarly, in 1 Thessalonians 5:18, believers are
exhorted to “give thanks in all circumstances, for this is God's will for you in Christ
Jesus.” In both the Bada and biblical contexts, thanksgiving is not merely a private act,
but a communal affirmation of divine generosity.
Theologically, Maroro’u provides an accessible entry point for engaging the
community in worship that is both culturally meaningful and scripturally grounded.
Within the framework of faithful contextualization, the church is called not to replace or
suppress such traditions, but to affirm their ethical and spiritual intentions, redirecting
their focus toward the Triune God as the true Giver of life and sustenance (De Vries,
2016; Goheen, 2014). A normative theological reading requires careful attention to the
object of gratitude. If Maroro’u involves invocations to ancestral spirits or nature deities,
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these elements must be addressed pastorally and redirected through biblical teaching.
However, the practice of communal celebration, ritual sharing, and gratitude is entirely
compatible with the spirit of biblical worship and can be affirmed and reshaped within
Christian liturgical life.
Practically, churches in the Bada region could develop contextual liturgies that
incorporate Maroro’u rhythms into thanksgiving services. Songs, prayers, and symbolic
offerings can be contextualised with Christian meanings, allowing the community to
express its gratitude within a gospel-centered framework. In this way, the spiritual
impulse behind Maroro’u is not denied, but fulfilled in Christ, the source of all provision
and the one through whom thanksgiving becomes worship.
Mpegiwuw (Restorative Justice)
Mpegiwuw is a culturally embedded system of restorative justice within Bada
society, centered on restoring communal harmony following social, moral, or relational
transgressions. Rather than pursuing retribution, Mpegiwuw aims for reconciliation
through confession, mediation by elders, restitution, and public acts of forgiveness. This
process often includes symbolic gestures, communal meals, and reaffirmation of social
bonds, reflecting the Bada emphasis on healing relationships over punitive outcomes
(Cikka et al., 2024; Herwinasastra, 2019).
The theological resonance of Mpegiwuw with biblical teachings on reconciliation is
substantial. Scripture consistently upholds the value of forgiveness and peacemaking, both
as divine imperatives and as expressions of kingdom life. Jesus’ teaching in Matthew 6:14–
15 highlights the vital connection between receiving and extending forgiveness. Likewise,
2 Corinthians 5:18-19 presents the gospel as a ministry of reconciliation, with God
reconciling the world to Himself through Christ, and entrusting this ministry to the church.
While Mpegiwuw does not carry the theological weight of atonement as
understood in Christian doctrine, it embodies key ethical principles that align with the
gospel’s relational vision. Faithful contextualization invites the church to recognize these
cultural mechanisms of forgiveness not as competitors to Christian teaching, but as
platforms for deeper gospel reflection, where communal restoration mirrors divine grace.
Normatively, any spiritual components in Mpegiwuw that involve appeasing
spirits or invoking ancestral authority require theological evaluation and reinterpretation.
However, the overall emphasis on confession, restitution, and restoration offers a strong
ethical foundation that complements the church’s call to live as a reconciled and
reconciling community. The practice reflects a communal ethic of accountability and
healing, echoing both Old and New Testament models of restorative justice (cf. Leviticus
6:1-7; Matthew 18:15-17).
In practical terms, Mpegiwuw provides a culturally appropriate framework for
churches to engage in conflict resolution, pastoral care, and communal healing. Rather
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than imposing foreign legalistic approaches to discipline, the church can work alongside
traditional structures, offering gospel-centered resources for forgiveness, truth-telling,
and transformation. In this way, the church not only affirms what is good in Bada culture,
but also bears witness to the reconciling work of Christ in ways that are both theologically
faithful and culturally meaningful.
The preceding discussion demonstrates that each expression of Mepopoidulu
contains cultural values that, to varying degrees, align with core biblical principles. While
these traditions arise from within the Bada worldview, they offer ethical and communal
orientations that present meaningful points of contact for theological reflection and
contextual application. Rather than viewing them as obstacles to gospel proclamation, they
can be understood as preparatory bridges for deeper engagement with Christian teaching,
provided that interpretation is guided by scriptural discernment and theological integrity.
To summarize the theological correlation between each of the five Bada traditions
and corresponding Christian values, the following table highlights their cultural
meanings, biblical parallels, and key supporting texts.
Mepopoidulu
Tradition
Pousuana
Katuwon’na
Tauna
Pompetimbali
Poadakana
Tauna
Poparewa

Cultural Meaning in
Corresponding
Key Scripture
Bada Society
Christian Value
References
Communal protection Sanctity of life; God Jeremiah 1:5;
of the first pregnancy; as Creator of life
Luke 1:41
reverence for life
Moral preparation and Holiness; relational
1 Thessalonians
relational maturity
purity; covenant
4:4; Proverbs
before marriage
preparation
24:27
Stewardship and
Stewardship of
Leviticus 25:1–2,
communal
creation; divine
23
responsibility over
ownership
land and forest
Maroro’u
Celebration of
Thanksgiving as
Exodus 23:16; 1
harvest; communal
worship; God as
Thessalonians
gratitude and ritual
provider
5:18
offerings
Mpegiwuw
Restorative justice
Forgiveness;
Matthew 6:14-15;
through confession,
reconciliation;
2 Corinthians
restitution, and
healing in Christ
5:18-19
reconciliation
Table 1. Correlation between Mepopoidulu Traditions and Christian Theological Values
Contextualising the Gospel through the Bada Cultural Framework
Theological Foundations for Contextualization
Contextual engagement with Mepopoidulu requires a theological foundation that
maintains fidelity to Scripture while affirming the cultural realities of the Bada people.
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Goheen’s (2014), concept of Faithful Contextualization asserts that the gospel must
remain the interpretive centre in every cultural interaction. While elements of general
revelation may be present within cultural traditions, these must be evaluated and
reoriented in light of the biblical narrative (Ferguson, 2021; Sanou, 2013).
Complementing this, De Vries (2016) offers a framework of Global
Contextualization, which affirms the gospel’s translatability into any culture. This view
holds that the gospel is not bound by cultural forms, but can be meaningfully expressed
within diverse contexts without compromising its theological content. This approach
resonates with the emphasis in Escobar’s (2003) missiology, which frames mission as a
global dialogue rooted in the gospel’s universal reach.
In the Bada context, these approaches provide a balanced paradigm, where
cultural elements are engaged seriously, yet always through the lens of biblical truth.
Traditions such as Pousuana Katuwon’na Tauna or Mpegiwuw reveal moral values
compatible with Scripture. However, practices involving spirit invocation or ancestral
mediation must be carefully examined. As Dunaetz (2019) and Ferguson (2021) caution,
uncritical contextualization risks syncretism and theological confusion.
Strategies for Evangelism and Discipleship
The Bada people maintain a vibrant oral culture in which knowledge and moral
formation are transmitted through storytelling, song, and symbolic acts. In this setting,
narrative becomes a powerful medium for gospel proclamation (Bowman, 2003). As
Dickie (2023) observes, narrative theology and storytelling in oral cultures can function
as both pedagogical tools and theological bridges. Biblical stories such as the parable of
the prodigal son (Luke 15:11-32) closely resemble the logic of Mpegiwuw, where
restoration is emphasized over punishment.
Evangelism that builds on such analogies presents Christ not as an external
imposition, but as the fulfilment of long-held Bada values. Juanda et al. (2025)
demonstrate the significance of oral tradition in gospel proclamation among the Pamona
through kayori, offering a close parallel to the possibilities in the Bada context.
Beyond initial proclamation, discipleship must adopt cultural learning structures.
As Hiebert (2009) argues, contextual theology must be dialogical, engaging both the
gospel and cultural logic. Traditions like Pompetimbali Poadakana Tauna can be
reframed to support Christian instruction on purity, responsibility, and covenant
commitment. Similarly, the ethical weight of Poparewa can anchor teachings on
stewardship and vocation (Wright, 2013).
Contextual Worship and Liturgical Life
Worship in the Bada context must take seriously the forms through which the
community expresses reverence, joy, and memory. Dickie (2021) and Lebaka (2015)
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show how traditional music and performance in African cultures have been successfully
adapted for Christian liturgy without losing theological integrity. Likewise, Duncan
(2014) describes inculturation as a dynamic process involving adaptation, innovation, and
theological reflection, principles applicable to the Bada setting.
Thanksgiving ceremonies like Maroro’u may be reframed within Christian
liturgical structures as harvest festivals rooted in biblical theology (cf. Deuteronomy
8:18). Symbols, agricultural cycles, and poetic forms can be redeemed to express
covenantal gratitude and dependence on God. Use of the local Bada language in worship
echoes the Pentecost paradigm in Acts 2 and reinforces Escobar’s (2003) argument that
mission involves speaking God’s word “from everywhere to everyone.”
Participation also matters. As Braulik (2003) notes in his study on Psalms and
liturgy, communal involvement in worship sustains spiritual meaning. Including Bada
forms such as testimonies, group dialogue, and symbolic blessings can deepen the local
church’s liturgical life while maintaining scriptural faithfulness.
Recommendations
Based on the theological reflections and cultural analysis conducted in this study,
several practical recommendations are proposed for churches, Christian educators, and
mission practitioners working within or alongside the Bada community.
For Local Churches
Churches in the Bada region are encouraged to engage more intentionally with
Mepopoidulu as a cultural resource for discipleship, teaching, and pastoral care. Rather
than rejecting traditional practices outright, church leaders can affirm ethical values
within these traditions and use them as platforms for introducing biblical teaching. For
example, ceremonies such as Mpegiwuw can serve as contextual models for teaching
about forgiveness, reconciliation, and grace, while Poparewa may offer a basis for
environmental theology and stewardship.
For Christian Educators and Theological Institutions
Theological education in Indonesia should incorporate modules on indigenous
theology, contextual hermeneutics, and cultural anthropology. Training future pastors and
lay leaders to read culture theologically, through frameworks such as those developed by
Goheen (2014), Osmer (2008), and Thiselton (2009), will enhance the relevance and depth
of their ministry. Contextual case studies from various ethnic groups, including the Bada,
should be integrated into curricula to encourage a holistic and localized theological vision.
For Mission Practitioners
Missionaries and Christian workers involved in cross-cultural engagement must
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approach Bada culture with humility and a commitment to listening. As Escobar (2003)
and Hiebert (2009) argue, missions in the global South are most effective when rooted in
dialogue rather than imposition. Developing gospel communication strategies that
incorporate oral storytelling, local idioms, and narrative logic, building on traditions such
as Pompetimbali or Maroro’u, will foster more sustainable spiritual formation and
community transformation.
For Further Research
Future theological studies should explore comparative contextual analyses across
ethnic groups in Sulawesi and beyond, to understand how traditions like Mepopoidulu
relate to broader frameworks of Asian and Oceanic indigenous theology. Empirical
studies that involve direct community participation, through interviews, focus groups, and
liturgical experimentation, would deepen the practical implications of contextual
theology and contribute to a more grounded ecclesiology
CONCLUSIONS
This study has explored the theological significance of Mepopoidulu, a living
moral tradition among the Bada people of Central Sulawesi, in light of Christian Scripture
and the frameworks of faithful and global contextualization. Rather than viewing Bada
customs as obstacles to gospel proclamation, the research has shown that these cultural
expressions contain values and ethical structures that align, at various levels, with core
biblical teachings. Through detailed analysis of five representative practices, Pousuana
Katuwon’na Tauna, Pompetimbali Poadakana Tauna, Poparewa, Maroro’u, and
Mpegiwuw, the study has demonstrated how contextual theology can affirm cultural
wisdom while offering Christ-centered reinterpretation.
Each tradition reflects ethical impulses that resonate with Christian convictions:
reverence for life, moral formation, stewardship of creation, gratitude in worship, and
communal reconciliation. While some aspects require theological evaluation, particularly
where ancestral or spiritual forces are invoked, the overarching framework of
Mepopoidulu offers a coherent vision of social responsibility, harmony, and sacred order.
These features do not compete with biblical truth, but rather invite deeper engagement
through Scripture’s redemptive narrative.
Grounded in the twin frameworks of Goheen’s Faithful Contextualization and De
Vries’ Global Contextualization, the research affirms that theological engagement must
be both biblically anchored and culturally intelligent. The use of Osmer’s fourfold
practical theological method, alongside Thiselton’s contextual hermeneutics, has allowed
for a dynamic reading of Bada culture, not as a static background, but as a meaningful
space in which the gospel can take root and flourish.

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The study contributes to the broader development of Evangelical theology in
Indonesia by offering a model for engaging indigenous traditions not with suspicion, but
with discernment and grace. It invites local churches, missionaries, and theologians to
move beyond Western frameworks of discipleship and to reimagine theological formation
in dialogue with local wisdom. In doing so, the gospel becomes not only understandable
but truly incarnate in the life and culture of the Bada people.
Competing interests
The authors declare that they have no competing interests.

Author contributions
K.F. conceptualised and designed the study, conducted the theological analysis, and drafted the initial
manuscript.
P.G.O.S. contributed to the methodological framework, contextual theological interpretation, and critical
revision of the manuscript.
J.S. participated in the data analysis and literature review and provided editorial input during the writing
process.
All authors read and approved the final manuscript.

Ethical considerations
This article adhered to all ethical standards for research, involving no direct contact with human
participants, animals, or sensitive environmental interventions. Ethical approval was not required for this
type of study, as it relied exclusively on secondary data from published sources.

Funding information
This research received no specific grant from any funding agency in the public, commercial, or not-forprofit sectors.

Data availability
The study did not generate new primary data. All data used in this article were obtained from previously
published sources, which are appropriately cited in the reference list. Additional data supporting the
findings are available from the corresponding author upon reasonable request.

Disclaimer
The views and opinions expressed in this article are those of the authors and are the product of professional
research. It does not necessarily reflect the official policy or position of any affiliated institution, funder,
agency, or that of the publisher. The authors are responsible for this article’s results, findings and content.

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