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 (245-262)
DOI: https://doi.org/10.46445/ejti.v9i2.834

Shalom as a Theological Foundation for
Reconciliation: Implications for Christian Leadership
in Contemporary Indonesian Society
Daniel Ronda
Sekolah Tinggi Filsafat Teologi Jaffray Makassar, Indonesia
ABSTRACT
Multi-faceted problems require diverse, creative responses from the church and Christian leaders.
Deeper theological engagement is necessary to facilitate the work of reconciliation. This article
explores in depth the concept of shalom and its theological reflections in the work of reconciliation.
To analyze and address this issue, the researcher employed an appreciative inquiry approach,
emphasizing that theology must be developed appreciatively, highlighting not only redemptive
theology but also creation theology. The study was conducted in two stages: first, an exploration of
the meaning of shalom from a biblical perspective; and second, the construction of theological
reflections. The findings of this study are threefold. First, theological reflection on shalom leads the
church to view Jesus as the ultimate source of shalom. Therefore, the church is called to strengthen
the vertical relationship of its members with God. Second, the church’s concrete actions in the world
must be grounded in the values of shalom rather than merely humanitarian agendas. This foundation
is rooted in both redemptive and creation theology, working hand in hand to call the church toward
restoring human relationships and the created order. Third, the ultimate goal of a shalom community
is the realization of justice, love, reconciliation, and hope for the future.
Keywords: Christian leadership, peacebuilding, reconciliation, shalom, societal transformation,
theological reflection

Article history
Submitted: May 13, 2024

Revised: September 2, 2025

Accepted: September 11, 2025

Corresponding author: Daniel Ronda (drdanielronda@gmail.com)
How to cite this article:
Ronda, D. (2025). Shalom as a Theological Foundation for Reconciliation: Implications for Christian Leadership in
Contemporary Indonesian Society. Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat. 9(2): 245-262.
DOI: https://doi.org/10.46445/ejti.v9i2.834
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INTRODUCTION
One of the most memorable statements from the church revivalist John Wesley
was made on June 11, 1739, as cited by Thurnbull (2023), “I have now no parish of my
own, nor probably ever shall. … I look upon all the world as my parish. … This is the
work I know God has called me to do, and I am sure that His blessing attends it.”
Summarised in the now well-known phrase “the world is my parish,” Wesley’s
declaration implies that the entire world is his congregation. In a broader sense, this
statement serves as a call for Christians to view the world itself as their parish, extending
beyond the walls of the church. It underscores the Christian vocation to embody and
extend the blessing of peace outside ecclesial boundaries.
Numerous challenges are currently found within communities surrounding the
church. In the Indonesian national context, issues such as poverty, social inequality,
economic injustice, environmental degradation, and various other social problems carry
the potential to generate conflict (Panjaitan, 2021). This underscores the necessity for
church leaders to be present not only within the internal life of the church but also
externally, embodying and extending shalom. However, this is not without difficulty, as
church traditions often require leaders to function primarily within ecclesial structures,
while outward engagement is reduced to acts of diaconal or evangelistic proclamation,
both of which remain inwardly-centered (Dunaetz, 2020). Research by Cárdenas et al.
(2022) highlights the importance of the church’s role in expanding its presence beyond
its institutional boundaries so that it may become an agent of shalom. The church holds a
vital responsibility in fostering peace, well-being, and harmony. According to Demesi et
al. (2022), this shift in ecclesial role necessitates strong engagement in promoting justice,
while also requiring organisational commitment to mobilise congregational participation
for effective service both inside and outside the church.
Specifically, within the Indonesian context, churches face several pressing
challenges. First, the ecclesial landscape has shifted drastically in the post-pandemic era.
Churches are now navigating hybrid forms of ministry, as many congregants, particularly
from Generation Z and Alpha, remain comfortable with online worship (Zaluchu, 2023).
The pandemic accelerated the adoption of hybrid services (Sastrohartoyo et al., 2021). In
the aftermath of COVID-19, churches have sought to remain relevant amid rapid change
by incorporating onsite, virtual, or hybrid worship models (Darmawan et al., 2021;
Pakpahan et al., 2022; Zaluchu, 2024). The transition from in-person gatherings to digital
spaces has raised questions concerning the theological legitimacy of worship in virtual
settings (Thompson, 2020). Consequently, churches are challenged to provide online
ministries alongside in-person services. This reality has the potential to generate
intergenerational conflict within congregations, as senior generations often hold different
perspectives from younger members regarding the nature and validity of virtual church.

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Second, poverty and significant inequality in well-being remain critical issues in
Indonesia (Nugroho, 2017; Panjaitan, 2021). Kriswibowo et al. (2020) describe poverty
as a complex problem in the Indonesian context, generating challenges such as
unemployment, social instability, and economic vulnerability. According to national data,
as of March 2023, the poverty rate stood at 9.36%, representing 25.90 million people. Of
particular concern is the stark inequality, with around 2% of the population unable to meet
basic needs such as food, clean water, adequate sanitation, healthcare, housing, education,
and access to information, income, and social services (Badan Pusat Statistik, 2023). The
government has undertaken various initiatives to address this problem, including social
protection programs, expanding access to basic services, community empowerment, and
promoting inclusive development (Muttaqin et al., 2023). However, as Panjaitan (2021)
observes, despite these efforts, poverty remains a persistent issue requiring ongoing
solutions. The persistence of poverty and inequality poses the risk of deepening societal
gaps that may trigger conflict between citizens and the state. Indeed, the demonstrations
that occurred in August 2025 reflected growing discontent over economic disparities
between the general population and government officials.
Third, environmental degradation and the destruction of creation present pressing
challenges, stemming from several interrelated factors: 1) Climate change, which has
become one of the most urgent global issues, resulting in rising global temperatures,
shifting weather patterns, sea level rise, and ecosystem damage (Brunner et al., 2014;
Pangihutan & Jura, 2023; van Montfoort, 2019). Addressing this requires both reducing
greenhouse gas emissions and implementing adaptive measures (Tanhidy et al., 2022); 2)
Loss of biodiversity, driven by habitat destruction, deforestation, poaching, and land-use
changes, which threaten ecosystems and the survival of vulnerable species (Habibullah et
al., 2019; Rosadi, 2023); 3) Environmental pollution, including air, water, and soil
contamination, remains a serious concern in many parts of Indonesia (Indriana et al.,
2021). Such pollution negatively affects human health, aquatic and terrestrial life, and
overall environmental sustainability. The impacts are particularly severe in Sumatra,
Kalimantan, and Papua, where forest and land fires frequently cause widespread air
pollution; 4) Water crises, increasingly evident across the globe, including in Indonesia,
where reduced availability of clean water, water pollution, and climate change exacerbate
scarcity, threatening human survival, agriculture, and ecosystems (Rosadi, 2023). In
Indonesia, this is especially acute in rural areas, where many communities depend heavily
on rainwater; 5) Deforestation, which continues to result in habitat loss, land degradation,
and the erosion of vital ecosystem services (Rosadi, 2023). It also contributes to
greenhouse gas emissions and diminishes nature’s capacity for carbon sequestration,
while simultaneously increasing the risk of natural disasters (Cheshmehzangi, 2020); 6)
Plastic pollution, intensified by the growing use of single-use plastics and inadequate
waste management, has become a severe environmental problem, particularly in marine
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ecosystems (Rosadi, 2023). This form of pollution affects marine life, aquatic organisms,
and disrupts global ecological balance (Ge et al., 2014).
Fourth, interreligious harmony and the challenge of fostering religious moderation
remain critical issues in Indonesia. One of the persistent sources of tension lies in
maintaining harmony among religious communities (Labobar, 2024; Labobar &
Darmawan, 2022). Despite numerous efforts to build bridges of interfaith harmony,
challenges remain and continue to pose significant threats to social cohesion. Examples
include restrictions on worship and difficulties in establishing houses of worship,
harassment of religious minorities in majority-dominated regions, and ongoing instances
of discrimination (Mokoagouw et al., 2024). These challenges call for wise and prudent
responses. Christian leaders, in particular, are tasked with addressing these issues
thoughtfully and faithfully.
The aforementioned issues have already been addressed by the church, both
institutionally and through individual Christians engaged in the marketplace. The church
recognizes that it cannot turn a blind eye to these challenges (Nugroho, 2017; Panjaitan,
2021). Indeed, the church has sought to engage actively within the broader societal and
national context, thereby embodying shalom. La’ia and Santo (2025) have examined
peacemakers in the context of education, particularly teachers as agents of peace.
Similarly, Kurniawan et al. (2025) focused on peacemakers within pluralistic societies
and Christian education. This study, however, will concentrate on Christian leadership
within a theological perspective.
A key issue connected to the challenges above is reconciliation, which constitutes
an essential aspect of Christian leadership in the church. The subject of reconciliation has
already been explored extensively in prior research. Christian leadership in reconciliation
is a fundamental dimension of the church’s mission, encompassing both vertical
reconciliation between God and humanity and horizontal reconciliation among individuals.
McDowell (2021), Magezi (2022), and Jamir (2024) found that pastors employ teaching
and preaching within the church to address aspects of reconciliation. Furthermore, the
concept of peace has also been studied by several scholars. Labobar (2024) investigated
peace in relation to religious moderation, while Labobar and Darmawan (2022) examined
peace as a foundational concept for life in a pluralistic society.
A deeper theological reflection is required to facilitate reconciliation within social
life. Reconciliation necessitates a platform for expressing stories, experiences, and
aspirations, one that must be aligned with the biblical narrative of reconciliation (Kruger &
De Klerk, 2020). Such alignment with biblical principles is crucial for Christian leaders to
effectively promote reconciliation. According to Kääriäinen (2021), situating reconciliation
within the biblical narrative requires an understanding of new identity through the Gospel.

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The central question addressed in this study, therefore, is how the concept of
shalom can serve as the foundation for reconciliation and what its theological reflections
mean for Christian leadership in the transformation of contemporary Indonesian society.
METHOD
The appropriate approach to be undertaken is appreciative inquiry, in which
theology must be constructed appreciatively, emphasizing not only redemptive theology
but also creation theology (Banawiratma, 2013). In this perspective, the church does not
merely speak of redemption that reflects the brokenness of humanity and creation, but
also affirms that creation was designed as good and thus requires restoration, not only of
individual salvation but of the whole creation. Consequently, theological discourse
becomes essential in every practical effort to restore the relationship between God and
humanity, among human beings, and between humanity and creation (Gilbert et al., 2018).
This study was carried out in two stages: first, an exploration of the meaning of
shalom from a biblical perspective; and second, the construction of theological reflection.

Collection of relevant
library sources

• Journal article
• theological books
• proceeding
• Biblical Commentary

Exploring the meaning of
shalom

Theological
reflection

Biblical Perspective

Christian leader for
conflict reconciliation

Figure 1. Research Process
This study employs theological reflection as its primary methodological approach,
drawing from Scripture, Christian tradition, and cultural contexts with contextually relevant
frameworks (Chiroma & Muriithi, 2019). The process involves three interconnected steps:
1) hermeneutical engagement with biblical texts to uncover the theological meaning of
shalom; 2) dialogical interaction with tradition and culture to situate theology within both
historical and contemporary realities; and 3) practical-theological application, where
theological insights are translated into concrete ecclesial actions. This integrated approach
ensures that the reflection remains biblically faithful, contextually relevant, and practically
transformative.

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249

SHALOM IN THE BIBLICAL PERSPECTIVE
In the Bible, the word shalom appears approximately 236 times. In Hebrew, it
conveys meanings of peace, harmony, wholeness, perfection, well-being, and tranquility,
and in everyday usage it functions as a greeting both for arrival and departure (Olson et
al., 2023; Rabie-Boshoff, 2022; Sinaga, 2022). In the context of modern Christianity,
shalom has been adopted as a greeting that carries elements of prayer and hope,
expressing the wish that those who receive it may experience well-being.
Particularly significant is the use of shalom in relation to prayer for the welfare of
the city, as found in Jeremiah 29:7: 'Seek the peace and prosperity of the city to which I
have carried you into exile. Pray to the Lord for it, because if it prospers, you too will
prosper.' This verse provides a theological foundation for building a commitment to bring
peace wherever Christians live within the broader context of the nation and society. The
blessing of shalom encapsulates the essence of well-being and reflects a holistic state of
flourishing and fulfilment (K. Bufford et al., 2023). Nevertheless, further theological
exploration of the meaning of shalom in the Bible, and particularly in its Jewish context,
remains necessary. Five dimensions of the meaning of shalom can be identified:
Shalom as Physical and Mental/Spiritual Health
The most fundamental meaning of shalom concerns life at its most basic level:
peace within the human body. The first appearance of the term shalom is found in Jacob’s
inquiry regarding Laban’s health (Genesis 29:6). The Hebrew term shalom carries
profound meaning, encompassing well-being. In the Old Testament, shalom often appears
in greetings among the Israelites, expressing a desire for wholeness and harmony
(Grießhammer, 2022). Another example is found in King Hezekiah, who described his
recovery from illness as the restoration of his “salvation” (shalowm, Mwlv) or his shalom
(Isaiah 38:17). Thus, shalom is sometimes translated as “health.” For instance, Psalm 38:3
states, “There is no health (shalom) in my bones” (NRSV: “My bones have no health”).
Similarly, in Proverbs, shalom is associated with “long life and prosperity” (Proverbs
3:2). Peace must first be realized at the physical level, but it extends beyond the body to
include the soul and spirit. Here, a clear correlation is evident between bodily health and
mental well-being.
Shalom as Justice
In Scripture, shalom most frequently describes ideal social relations and
constitutes a vital element of the biblical covenant concept. Hence, the Old Testament
prophets often refer to a “covenant of shalom” (Ezekiel 34:25; 37:26; Isaiah 54:10). The
terms “covenant” and shalom are even used interchangeably (Genesis 26:28; 1 Kings
5:26; Psalm 55:21). For this reason, justice plays a crucial role in the process of
peacebuilding. Lai (2020) emphasizes that justice is indispensable for constructing
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sustainable peace. Justice and peace are strongly interrelated in creating social equity and
addressing systemic inequalities (Kilonzo, 2021). One cannot build peace without acting
justly toward others. King Solomon (‫שֹלמֹה‬,
ְׁ shÿlomoh), whose name is derived from
shalom (‫)שָׁ לֹום‬, is remembered as a “man of peace” (1 Chronicles 22:9). Shavit (2020)
observes that Solomon is renowned for his wisdom and association with peace. In Psalm
72:2–4, Solomon presents justice (‫צדק‬, tsedeq) as synonymous with peace (shalowm, ‫םולש‬
or ‫םלש‬, shalom). Later in the same prayer, the king stresses that righteousness and peace
will flourish together (Psalm 72:7). This association recurs in Psalm 85, where the
psalmist proclaims, “righteousness and peace (shalom) will kiss each other” (Psalm
85:11). Shavit (2020) explains that Psalm 85 envisions a profound interconnection
between justice and peace. Many related concepts, such as truth, equity, and honesty, are
associated with shalom (Psalm 37:37; Zechariah 8:16, 19; Esther 9:30). Shalom is not
merely a well-wishing or sentiment but entails the serious demand to act justly. Isaiah
insists that justice is the only pathway to shalom (Isaiah 59:8).
Shalom as Love
Shalom also signifies the gift of love. This gift is unearned. Scripture refers to it
as “grace” (‫חָׁ נַן‬, chanan), “mercy” (‫רחַ ם‬,ַ racham), or “steadfast love” (‫חֶ סֶ ד‬, checed). The
concept of mercy is inseparable from love and compassion, understood as a gift flowing
from divine love (Wiersma, 2017). Grace, meanwhile, relates to the journey toward
spiritual freedom—a movement from legalism to the experience of God’s favour and
love. Shalom cannot exist apart from this understanding. Both concepts converge in the
Old Testament blessing: “The LORD bless you and keep you; the LORD make his face
to shine upon you and be gracious to you; the LORD lift up his countenance upon you
and give you peace [shalom]” (Numbers 6:24–26, RSV). Grace (chanan) flows in parallel
with peace (shalom). The prophet Jeremiah associates shalom with love and mercy
(Jeremiah 16:5). When shalom is withdrawn, steadfast love (checed) and mercy (racham)
also vanish. In other words, authentic and lasting peace cannot be established without
surrender and the willingness to give. The ultimate goal of shalom is not peace itself but
love, for peace cannot be guaranteed in the absence of love.
Shalom as the Name of God
God and shalom are so intimately linked that Gideon identified the Lord as “The
LORD is Peace (shalom)” (Judges 6:24). God is both the source and agent of shalom.
Peace is first received as a divine gift, as seen in the priestly blessing (Numbers 6:26).
Scripture repeatedly affirms that only God can “make shalom” (Isaiah 45:7). Fosu (2022)
explains that the recurring use of shalom underscores God’s delight in the peace and wellbeing of His people. This aligns with Isaiah 45:7, which presents God as the ultimate
source of peace and harmony. In Job 25:2, God is portrayed as the One who “makes peace
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in His high places,” reflecting the divine attribute of sustaining peace (Mangum, 2018).
Only God’s shalom can resolve conflicts between adversaries (Proverbs 16:7). From a
biblical perspective, purely humanistic approaches to shalom are insufficient, since peace
ultimately requires divine involvement. Achieving peace and reconciliation restores the
imprint of the divine within creation.
Shalom as Hope
The ultimate vision of shalom is cosmic in scope: the hope of a radical “new
creation” in which the prophets speak of “new heavens and a new earth” (Isaiah 65:17).
Here, shalom is revealed as God’s greatest promise. O’Connor (2021) argues that the
vision of shalom represents the central divine promise, signifying a state of peace,
harmony, and complete well-being. Thus, shalom embodies hope. Yet hope in this sense
is not mere tranquillity; it involves holistic restoration in every dimension of human life.
This restoration is granted by God through Jesus Christ for the entirety of creation (Lima,
2020). Shalom is understood as an extraordinary miracle, unprecedented in history, which
fulfils all other dimensions of its meaning: shalom as health, as justice, as love, as the
divine presence in human life, and as the consummation of hope. In a world plagued by
illness, injustice, hatred, and despair, the presence of shalom is urgently needed.
THEOLOGICAL REFLECTIONS FOR CHRISTIAN LEADERS
From the five dimensions of the theology of shalom, the calling of the church must
begin with theological reflection that translates into concrete actions in bringing shalom
into the world. This theological reflection is not merely speculative but must be embodied
in ecclesial practices that respond to the pressing realities of human suffering, injustice,
and social fragmentation. By grounding its mission in the biblical vision of shalom, the
church is invited to serve as both a prophetic voice and a healing presence within society,
shaping pathways toward liberation, reconciliation, justice, and hope:
Shalom as the Liberating Way of God
The world today is in desperate need of peace, wandering in search of it, yet only
God can proclaim peace in the most unexpected places. Such peace cannot be found in
entertainment, commerce, economics, or professional life, but rather in the stillness of
communion with God. The crucifixion of Christ reminds the people of God that in
moments of deepest human suffering, peace is revealed (George, 2021; Lima, 2020;
Zaluchu, 2021). Liberation occurs paradoxically when humanity enters into the
experience of Christ’s suffering unto death on the cross. This paradox is a central theme
in theological discourse. Schimmoeller (2021) highlights how the death of Christ on the
cross is regarded as a paradoxical means of salvation, where death itself becomes the
remedy for the human condition.
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The paradoxical relationship between suffering and liberation is also evident in
the works of theologians such as Paul Tillich, as discussed by Shaw (2021). Tillich’s use
of the term “paradox” underscores the complex interaction between suffering and
salvation within Christian thought. The paradox of achieving liberation through suffering
and death, as demonstrated by Christ’s sacrifice on the cross, remains a foundational
principle in Christian theology (Denton, 2014). This emphasizes the transformative power
of embracing suffering as a path to spiritual liberation and salvation. The teaching of the
liberating cross recalls the well-known statement of Asian theologian Kosuke Koyama
(1976, p. 109) “there is no handle on the cross.” While the idea of suffering as the path
to liberation may seem unattractive to material-centred theology, it is precisely through
suffering that one encounters God where solidarity is found, strength to live is given, and
dependence on God is deepened.
This has concrete implications: rather than offering immediate economic
solutions, the priority lies in addressing the paradigm of liberation, where suffering
becomes a relational form of communion with God and a continuation of God’s
redemptive work for His people.
Shalom as the Path of Healing
The church is confronted with the struggles of its members in the form of physical
illness and mental health challenges (Village & Francis, 2021). In today’s digital world,
mental health issues such as loneliness, anxiety, stress, and depression are on the rise
(Nowland et al., 2018; Piko et al., 2022). Unsurprisingly, suicide rates and psychological
disorders have become unavoidable realities that the church must face. This reality is also
present within church communities themselves, where mental health concerns are deeply
alarming.
The church can proclaim holistic healing and restoration through the Word of
God, sacraments, and worship (Ronda, 2023). Healing is also cultivated through
communities characterized by love and care. Thus, the church is not merely a sacred space
resembling the Old Testament temple, but rather a communal centre where activities are
enveloped in an atmosphere of healing love (Herwinesastra et al., 2023). Communities of
care enable the church to become a bearer of shalom, offering holistic healing.
Christian leaders are therefore called to guide their communities with a solid
theological foundation, helping people find deeper meaning in Christ amid the
complexities of modern life. Such guidance must be rooted in systematic reflection on
biblical teachings. By embedding the theological principles of shalom into their
leadership, Christian leaders can contribute to healing and reconciliation in their
communities, fostering wholeness and well-being in an increasingly diverse and complex
world. Leadership in the church is not merely organizational or bureaucratic, but pastoral
bringing healing through words, actions, and an atmosphere of love.
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Shalom as the Way of Justice
Smith (2022) affirms that religious institutions play a significant role in fostering
peace by promoting justice, nonviolence, and moral authority. In this regard, church
leaders play a central role in building peace. Yet peace cannot exist apart from justice;
without justice, there can be no genuine peace. Thus, the church is called to denounce
injustice in government and society, without falling into partisan politics. The church’s
critique is an expression of its commitment to justice. Even when rulers act arbitrarily and
the church’s voice seems to yield little effect, the struggle for justice remains integral to
its calling.
Peace is often narrowly defined as the absence of war or conflict. However, peace
carries a deeper meaning, pointing to completeness or wholeness beyond conflict. Shalom
implies freedom from fear, injustice, disorder, and oppression, both internally and
externally (Fosu, 2022; George, 2021). This demands more than mere talk of peace. In
the Sermon on the Mount, Jesus declared those who pursue peace to be “blessed,”
signifying that the church’s mission is not only to seek peace but to actively realize it in
every sphere of life through justice (Patandean & Hermanto, 2019). The church is called
to pursue peace for all people. Where peace is absent, the results are conflict and potential
destruction (Labobar & Darmawan, 2022).
Furthermore, the church serves as an instrument of God’s grace by proclaiming
forgiveness and reconciliation. It must reflect deeply on God’s justice and its practical
implications for congregational life in everyday spaces, including the marketplace.
Shalom as the Way of Hope
The church is sent into five pressing contexts of struggle: 1) religious and cultural
plurality, 2) suffering due to natural disasters, 3) poverty, 4) injustice, including gender
injustice, and 5) ecological destruction. The proper approach seeks out and affirms the
positive — talents and gifts within the church community that can be harnessed to foster
a vital and engaging ecclesial life (Pattipeilohy, 2019). In this way, the church is called to
bring peace as the pathway to hope, rooted in God’s presence and the fulfillment of His
promises in Christ. The people of God are invited to holiness and to share in His glory
through concrete acts of service in the world.
This remains a pressing challenge for Christianity in Indonesia. Religious
moderation is still incomplete, as violence from majority religious groups against
minorities persists, including restrictions on building houses of worship and prohibitions
on worship itself (Arifinsyah & Sofian, 2021; Kelly, 2015; Objantoro, 2014; Subchi et
al., 2022). Church leaders must equip their communities with hope, assuring them that
such struggles are part of the broader pursuit of peace.
The church must also respond concretely to social inequality, recognizing that
reductions in poverty statistics do not necessarily close the gap between rich and poor
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(Panjaitan, 2021). In reality, this gap continues to widen. The church’s diaconal role must
not be reduced to mere ritualized charity, limited to seasonal gestures toward the poor.
Rather, it's must be sustainable, integral to the church’s mission.
Ecological destruction in Indonesia has reached massive proportions due to
uncontrolled mining. Rivers have been polluted, floods and landslides have become
routine, and indigenous communities have been displaced from mining areas. The church
must speak prophetically to these issues, proclaiming a hope that is responsible rather
than utopian, a hope that resists resignation to environmental degradation. The church
must cultivate ecological literacy among its members, fostering responsibility for the care
of creation as an essential aspect of discipleship.
Shalom as the Way of Reconciliation
As the church is biblically mandated to pursue justice, it must oppose systems of
oppression that exploit, dehumanise, and perpetuate violence (George, 2021). Just as Jesus
spoke against corruption in society, the church is also obliged to follow His example by
resisting the exploitation of both humanity and nature. The church holds the authority to
cultivate moral life and plays a vital role in the eradication of corruption. Christian leaders
have a central role in raising societal awareness about the sinful nature of corruption (Gule,
2022). Corruption is not merely a social disease but also represents spiritual decay and
moral dishonesty that contradicts the teachings of God (Mundi Mbacham-Enow et al.,
2021). Through its teachings and practices, the church can contribute to redefining the
understanding of corruption and its destructive impact on society (Simangunsong, 2018).
There is an irony regarding peace in Indonesia. Society has been taught to equate
peace with the mere absence of conflict (Labobar & Darmawan, 2022). Such a perception
of peace overlooks structural inequalities that demand the church’s prophetic voice, even if
it risks disturbing the so-called “shared house” or common order. As the Pharisees in Jesus’
time demanded silence from the people and from Jesus Himself, so too does society often
expect silence. Yet the church must recognize that peace does not emerge from silence.
Silence only perpetuates systems that protect the privileged while oppressing the powerless.
Allowing conflicts and injustices to persist in the world will ultimately destroy human
civilization. The church is therefore called to speak against injustice, but to do so within the
framework of reconciliation. Thus, even when the surrounding context appears
unfavorable, the voice of the church must be imbued with hope for equality, justice, unity,
peace, and wholeness. This is the reconciliation the church must cultivate, a reconciliation
that must be pursued within the struggle for the realization of justice.
CONCLUSION
This study concludes with three key insights: First, theological reflection on
shalom leads the church to recognize Jesus as the source of peace, calling believers to
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continually strengthen their relationship with God through systematic discipleship that
shapes public life. Second, the church’s concrete mission must be built upon the values
of shalom rather than humanitarian agendas alone. Redemptive and creation theology
must work hand-in-hand, calling the church to restore relationships among people and
with creation. Third, the ultimate vision of a shalom community is marked by justice,
love, reconciliation, and hope for the future. This ongoing calling requires persistent effort
by the church.
For Christian leaders, the task of embodying reconciliation must be rooted in the
theological understanding of shalom as divine calling: liberating, healing, establishing
justice, nurturing hope, and building reconciliation. In a world marked by suffering,
injustice, ecological crisis, and spiritual brokenness, the church and its leaders are called
to be agents of peace such as prophetic communities grounded in Christ’s sacrifice, living
love, and active reconciliation, bearing holistic life for all creation through faithful
witness and transformative action.
Competing Interests
The author declares that there are no competing interests related to this research article.

Author Contributions
Daniel Ronda is the sole author of this article.

Ethical Considerations
This article adhered to established ethical research standards and did not involve direct participation of
human or animal subjects.

Funding Information
The author did not receive any financial support or funding for this article.

Data Availability
This conceptual article was informed and developed through a comprehensive review of the literature.

Disclaimer
The views and opinions presented in this article are exclusively those of the author and are grounded in
independent scholarly research. They do not necessarily represent the official policies or positions of any
affiliated institution, funding body, agency, or the publisher. The author assumes full responsibility for the
accuracy, findings, and content of this work.

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