Teogogy Dirk

Al-Ishlah: Jurnal Pendidikan
Vol. 15, 3 (September, 2023), pp. 4203-4215

ISSN: 2087-9490 EISSN: 2597-940X, DOI: 10.35445/alishlah.v15i3.4457
Teogogy Nationalistic: An Interaction Model of Christian Religious

Education in a Multicultural Society in the Digital Era
Dirk Roy Kolibu1
Universitas Kristen Indonesia, Jakarta, Indonesia; [email protected]
ARTICLE INFO ABSTRACT

This research proposes the concept of nationalistic theogogy in the
Keywords:
model of Christian religious education interaction in a multicultural
Teogogy Nationalistic; society. This approach involves multicultural theology and
Interaction Model; pedagogy that complement each other in appreciating the cultural,
Multicultural Society; ethnic, and religious diversity in a multicultural society. The concept
Digital Era incorporates fragments from experts exploring the relationship
between religion, national identity, and education, particularly
Christian religious education. The interaction model combines
aspects such as intellectual virtues, morality rooted in faith, Bible-
Article history: based humanism, inclusivity, human limitations, and teaching based
Received 2023-06-20 on reliance on God. The model is expected to contribute to building
Revised 2023-09-15 a peaceful national insight and preserving diversity in a nationalistic
Accepted 2023-09-25 context. The importance of interpersonal communication skills is also
emphasized in this model, with the development of communication
skills being a crucial aspect of social interaction. The model reflects
the significance of effective communication in human life. In the
digital era, Christian educational interactions in multicultural
societies need to consider disruptions and utilize social media to
develop inclusive and responsive interaction models that
accommodate cultural and religious diversity. This research employs
a qualitative method with a descriptive approach, involving the
collection and inductive analysis of data to describe and understand
the phenomena of Christian educational interactions in multicultural
societies and the need to develop inclusive and responsive
interaction models that accommodate cultural and religious
diversity. By leveraging social media, Christian education can be
more effective in achieving inclusion goals and responding to
diversity in a multicultural society.
This is an open-access article under the CC BY-NC-SA license.
Corresponding Author:
Dirk Roy Kolibu
Universitas Kristen Indonesia, Jakarta, Indonesia; [email protected]
1. INTRODUCTION
Nationalism is a complex concept that can raise various issues at the national and global levels.
Nationalism is often correlated with the identity and ethnicity of a community(Lestari Sri, 2018). Ethnic
chauvinism, discrimination against minorities, and exclusion of other groups can emerge as hot-button
issues in the national context that can lead to tension and conflict in ethnically plural societies (T.
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Al-Ishlah: Jurnal Pendidikan,Vol. 15, 3 (September 2023): 4203-4215 4204 of 4215
Santoso, 2016). Extreme fanaticism can trigger xenophobia, which is fear or hatred of foreigners or other
groups. This can lead to intolerance of cultural differences, and resistance to global integration.
Nationalism can breed tension and conflict between different countries or ethnic groups (Fuad, 2015).
Competition for resources, territorial claims, or political differences can be fuelled by strong
nationalism and aggressive expressions of nationalism. Globalisation impacts national identity in
various ways. Increased migration flows, cultural interactions, and the influence of international media
have challenged traditional concepts of nationalism. The resulting impact raises concerns about the loss
of national identity in the midst of globalisation as the digital era becomes increasingly significant. To
overcome this phenomenon, new innovations are needed in the interaction of religion-based
multiculturalism community education as a learning model in the era of disruption.
The interaction model of Christian religious education in a multicultural society is important to
be implemented using the "nationalistic theogogy" approach. The interaction model with a theological
approach and multicultural pedagogy are two fields that correlate, interact and complement each other,
respecting cultural, ethnic and religious diversity, in a multicultural society (Malang & Oktavia, n.d.).
Theogogy is a context that talks about how theology and pedagogy answer the various phenomena of
the times around us. Inevitably, the phenomena that occur force us to display the wisdom that God
gives, used as a medium (tool) to declare the truth and God's will. Theology and pedagogy both have
the content of "movement of change", but one is related to changes in spirituality, morality, and
relational and the other is related to changes in physical potential and mind.
Nationalistic theology is a field of study that deals with the fundamental doctrine in the building
of a nation. Based on the theology adopted, a nation will find its identity as a nation that has its own
character regardless of differences such as differences in religion, ethnicity, culture, and so on (Mukhlis,
2016). The definition of theology comes from the Greek "theo-logia" whose root words are theos (God)
and logos (discourse). It means, "a discourse or conversation about God, or a conversation about the
divine". Theology is understood as an inductive study approach based on the Bible, where the
expression of "what is understood about God based on the Bible," is theology (Tomatala, 2004).
Theology, as it is known, deals with the basic teachings of a religion. Everyone who wants to delve
deeply into the ins and outs of his religion, about the theology that is adopted, will give a person beliefs
based on a strong foundation, which is not easily swayed by the times. The substance of theology which
is understood as an inductive study of God is not only built etymologically but how one describes the
theology of humans who live in their identity as God's creation that surpasses other creations.
Regarding nationality, it is not possible for one specific religion or society to have exclusive control
over theology, which encompasses the history of civilization, culture, and the dissemination of religious
beliefs. Theology is a human experience that involves our existence with God and our interaction with
the diverse culture we live in. The process of internalising theology and nationality is of utmost
importance to people. Theology and nationalism are fundamental frameworks that inherently shape
individuals as divine creations. According to Anthony D. Smith, theology and nationality can be
comprehended through various factors: the establishment of a nation, recognition of one's affiliation to
a nation, the language and symbols associated with the nation, a social and political movement
advocating for the nation, and the overall ideology of the nation (Smith, 2010). From this, it can be
inferred that nationalism is an ideology that aims to prioritise the 'nation' and subsequently endeavours
to acknowledge the nation's existence.
Nationalistic pedagogy refers to the science or art of teaching with a target audience, which is
considered to play an important role in instilling and fostering a sense of nationalism. For this reason,
a new approach is needed, namely, the "reflective pedagogy paradigm" which is a mindset approach
that is developed and implemented as an effort to foster a sense of humanity from the personal of the
educator (Wahana, 2016). In several studies, it has been proven that the "reflective pedagogy paradigm"
approach, which is shaped to develop intellectual and physical competence, foster sensitivity to
conscience, and foster concern in realising positive things (compassion), is able to build an intelligent
and humanist human personality (Wahana, 2016) namely, realising a social dimension society with
Dirk Roy Kolibu / Teogogy Nationalistic: An Interaction Model of Christian Religious Education in a Multicultural Society in the Digital
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humanitarian principles as reflected in the second principle of Pancasila which reads "just and civilised
humanity". This is a picture of nationalism as a dimension of multiculturalism. So, Christian educators
should not only answer the phenomenon from a theological point of view but should also involve
pedagogical aspects to truly provide a more comprehensive solution. (Kolibu et al., 2018).
The foundation of nationalistic pedagogy that emphasises the concept of humanity is the basis for
establishing education or pedagogy in the public sphere that correlates with theology, where the
principle is in line with biblical principles. The concept of humanity from the perspective of pedagogy
is strongly affiliated with the law of love or the law that is primarily in the Word of God. This means
that the Church, which is called an institution, and the congregation individually need to participate in
respecting and preserving the environment, as a concrete example of loving their neighbour (Stevanus,
2019). This is called the cultural mandate, which is the social responsibility of all people without
exception, including Christians. This cultural mandate has been given by God to Adam and Eve since
the garden of Eden, "The LORD God took the man and put him in the garden of Eden to cultivate and
keep it" (Gen 2:15). God commanded mankind to protect and preserve His creation. This is also for the
sake of the survival of man himself and his descendants in the future. This means that the interaction
of living things (ecology) appears in natural systems (ecosystems) and social systems has a very
significant relationship. The connection is seen in social institutions with their systems, namely,
paradigms, values, reasoning, knowledge, ideology, and others, also seen in ecosystems such as water,
soil, air, flora, fauna, and nature. These two systems are correlated with each other (Yuono, 2019). This
means that living human beings must accept the social system in which there are many ethnic and
cultural differences and ecosystems as the dignity of the nation and state that must be defended.
State nationalism is a transformation that is often coupled with ethnic nationalism. Its primary
nationalistic character overcomes universal rights and freedoms. Ethnic nationalism is nationalism in
which the state derives political correctness from the culture of origin or ethnicity in the society
(Fatkhan, 2018). This concept was developed by Johann Gottfried von Herder, who introduced the
concept of Volk (German for "people") (Irmscher, n.d.). Nationalism in this context is understood as an
attempt to communicate Christian education in the form or model of interaction in the Digital Age
because, in reality, interaction in a multicultural frame remains a phenomenon that cannot be ignored.
This is because society in Indonesia is very multicultural and even multi-religious (Mubarok & Bakri,
2021). As a pluralistic and multidimensional Indonesian society that is also characterised by religion
with high nationalism, namely a national cultural society, an independent and independent nation both
politically, economically and spiritually requires multicultural education with a contextualised
interaction (communication) model.
The interaction of Christian education in multicultural societies is inevitable from the
phenomenon of disruption (Christensen, n.d.). Christian education in the era of disruption has brought
many changes to the face of Christian education, especially in the context of communication. It is time
for every stakeholder in the context of Christian education to enter the "digital era" to show its
interaction model credibly. Pedagogical Theology is a proposal effort to see the opportunity to
communicate Christian education in a multicultural society with the development of information
technology so that the interaction model becomes widely open. The use of various social media opens
opportunities for educational actors to develop their interactions.
In the context of Christian education, this interaction model approach enables students to
understand, appreciate and interact with the cultural and religious diversity around them, as well as
develop inclusive attitudes and healthy interfaith dialogue (Boiliu, 2018). Multicultural theology uses a
theological approach to examine and analyse the various implications of cultural and religious diversity
as an understanding of faith beliefs and religious teachings so that in practice they can be translated
and interpreted through reflection in the context of diversity (Sudarmanto, 2019). In addition to the
importance of emphasising the importance of inclusivity respecting religious differences (Doni, 2023).
Whereas multicultural pedagogy is an educational approach that prioritises inclusivity, justice, and
care for cultural diversity in the learning process (Sahan, 2012). In Christian religious education,
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multicultural pedagogy should always be communicated to learners as a perspective to appreciate

different religions, religious practices, involving the use of teaching materials integrated in a
multicultural pedagogy model that will create an inclusive learning environment for all learners
(Farhaeni, 2020). This means that communication as a form of socio-human interaction in various
contexts, such as religion, culture, education, economy, and so on, is a fact that there are certain needs
for humans to realise their interests to achieve their goals.
Christian Religious Education in the dynamics of multicultural society in Indonesia requires a
process in which theories, lessons, or skills are enacted, embodied, or realised as praxis. It is very helpful
in carrying out the educational process, so that the expansion of Nationalistic Theology can provide a
complete picture of the finality of the Bible, National Ethics and Biblical Ethics, and Christology in a
multicultural society, which becomes a pattern of internalisation of learning to knit Nationalistic
Theology in local wisdom. This means that the significance of the eschatological action of Christian
Religious Education in the dynamics of multiculturalism as God's mission is realised. In relation to this,
this research shows a significant discourse on Nationalistic Theology in embodying the interaction
model of Christian education in a pluralistic society in the digital era.
2. METHODS
This research uses a qualitative method with a descriptive approach. John W. Creswell argues that
qualitative research involves important efforts, such as collecting data, analysing data inductively from
specific themes to general themes, and interpreting the meaning of data (Creswell, 2016). Basically,
qualitative research starts from data, utilises existing theories, and ends with a theory (Pranoto, 2017),
displaying the act of data analysis, as well as emphasising the meaning (Sugiyono, 2014). The author
collects data from various literatures, sees its significance in context and then provides analyses,
responses and results from the discussion.
The descriptive approach is defined as a method used to provide a detailed and accurate
description of the object or problem being examined. The descriptive approach aims to
comprehensively grasp the phenomenon experienced by the research subject, such as behaviour,
perception, motivation, action, and others, through decryption. The qualitative data analysis process
comprises three distinct stages: description, analysis, and interpretation (Subagyo, 2004). The data in
question are to theories and arguments concerning the topic under discussion, specifically nationalistic
theology in conjunction with a model of Christian religious education in a heterogeneous society. The
researcher collects and subsequently examines this data.
3. FINDINGS AND DISCUSSION

3.1 Nationalistic Theogogy
Challenges in the implementation of the Great Commission of Jesus Christ always exist in society,
especially Indonesia, which is very pluralistic. These challenges require Christian religious education
in a multiculturalist society in order to build faith-based national insight and the need to look at the
fragments of multiculturalism. What fragments mean is scholars conducting various academic research
with interaction models, such as Miroslav Volf, on the relationship between religion, ethnic identity,
and ethnic conflict in a nationalistic context (Volf, 2002). Another name associated with the field of
critical education and nationalistic education is Michael W. Apple, who explores the links between
education, national identity, and the formation of political consciousness (Apple, 2002). In terms of
academics, Robert Jackson, with his research contribution on the role of religious education in shaping
national identity in a multicultural society (Jackson, 2004). Similarly, Brian Hill conducted research on
nationalistic pedagogy in the context of religious education. His study explains how religion can
explain a strong national identity by considering respect for cultural diversity (Hill, 1990). Another
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model is Luce Irigaray, a feminist philosopher who discusses the importance of integrating (national
identity) and theology (religion) (Irigaray, 1994). In terms of diversity, not all researchers agree with
the nationalistic approach in theology and education. It is certainly necessary to look from other
perspectives from various studies with different models of interaction of religious education in
multicultural societies to understand quite broad issues.
From these fragments, the researchers' model of interaction incorporates a hybridised model
between theology and pedagogy, offering six important aspects:
1. Intellectual virtue (phronesis) becomes an "action" that must refer to the development of students'
intellectual qualities and thinking abilities (SASI, 2021) through the ability to develop and
overcome learning or problem-solving challenges, curiosity and willingness to explore and seek a
deeper understanding of the world around them, critical thinking i.e. the competence to analyse,
evaluate, and synthesise information logically and critically, creativity in thinking, imagining, and
generating new ideas and, the intellectual Virtue of Epistemic Humility. (Widiastuti, 2022) It is an
awareness of the limitations of one's own knowledge and abilities and the readiness to learn from
others. The goal is to bring about changes in spirituality, relationality, morality, humanity,
rationality, and perspective on the world.
2. Underlying the way of thinking to realise knowledge by acting honestly and credibly. Honesty
and credibility will penetrate all aspects of life, work and education. This refers to the morality
that is born from firm faith. (Syafitri et al., 2021).
3. Seeing humanity as the basis for placing education in a public space that is strongly connected to
religion (theology) (Mofferz, 2020). Artinya, pendidikan yang diterima, sejalan dengan prinsip-
prinsip Alkitab.
4. Bridging the gap between faith (exclusive) and pedagogy (inclusive) in order to create a common
space for mutual understanding and, at the same time, propagate theological ideas that are more
ethical, humanist, and practical. (Putrawan, 2022).
5. This context provides an understanding that humans remain limited and always need God for
happiness, love, mercy, and a relational life. (Jeanrond, 2010).
6. It expresses an attitude of life that relies on God to reach the future. Theology directs people to
learn from life that God still intervenes in our lives to make our lives pleasing to Him. In the world
of education, we only learn and apply the knowledge gained, and the process must not violate the
rules of the game; it must be in line with the principles of truth, ethics, nationalism, and humanity.
In theology, we learn about God's personality, what He wants, and how we can live in line with
His will (Made Nopem Supriadi, 2020). The facets of theology and education share the same basic
principle: to transform and encourage everyone to survive and develop life in order to exist in
their respective fields.
The six aspects are expected to contribute to building a peaceful archipelago insight as a form of
implementation of Christian religious education in a multicultural society that must be built
continuously as an effort to anticipate globalisation with various aspects that seek to reduce the spirit
of diversity with nationalistic characteristics with other understandings. In addition, it is expected to
increase knowledge about the relevance of Christian religious education related to the societal aspects
of the Indonesian nation, which has multi-ethnic, cultural and religious pluralism, so that Christian
values can be applied.
3.2 Significance of Communication Interaction Models

Interpersonal communication in any field is necessary. As the centre of social existence,
communication has become a fundamental need of humanity and biology, whether locally, nationally,
or internationally. If so, then the importance of looking at interpersonal communication skills is crucial.
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In a multicultural culture, the interaction model of Christian education continues to need the use of
interpersonal communication skills. Owen Hargie and David Dickson assert that interpersonal skills
are fundamental to our social existence (Dickson, 2004). The significance of proficient interpersonal
communication in achieving success in both personal and professional domains is now widely
acknowledged. The capacity to communicate proficiently on a personal level is undeniably crucial to
the human experience. Hence, a comprehensive understanding of many skill categories and their
impact on social interactions is crucial for effective interpersonal functioning. (Dickson, 2004). P. Bull
asserts that communication plays a pivotal role in several facets of human existence, yet it has only been
in recent times that it has garnered attention as a subject of scientific inquiry (Bull, 2002). If
communication plays a crucial role in various facets of human existence, then the interaction model of
Christian education can be implemented effectively in a pluralistic society.
Models of communication skills have been developed by many experts, such as Wilbur Schramm
and Lasswell, with a transactional communication model that views communication as a two-way
process in which the sender and receiver of the message are active participants by identifying five
components of the communication process namely source, message, channel, receiver and feedback
(Anany, 1988) (Lasswell, 1948). Paul Grice with Grice's maxims of conversation model, explains certain
guidelines that need to be used to make communication more effective, namely aspects of quantity,
quality, relationship, and manner of communication (H. P. Grice, 1975). While Joseph A. DeVito
explains "success and happiness depend largely on your effectiveness as an interpersonal
communicator" (DeVito, 2001). Communication skills are very important as there are opportunities for
feedback with the six elements of communication: context, source-receiver, message, channel, noise and
effect (DeVito, 2001). So, the skills model developed by experts to achieve a common goal of a process
in communication can create and share information. The definition is that communication is a
comparative process of two or more people exchanging information to move towards each other (or
other) in a meaning that they help for a specific purpose.
3.3 Interaction (Communication) Model of Multicultural Christian Religious Education

Homrighausen defines Christian Religious Education as the process of educating individuals of
all ages to develop a deep and active faith in the Lord. Through this education, individuals are also
brought into the community of His church, which acknowledges and praises His name throughout
history and across different locations (Homrighausen, 1987). According to the aforementioned
viewpoint, Christian religious education primarily aims to guide students towards a comprehensive
understanding of Christ by studying the events and teachings documented in the Bible. Furthermore,
the aim is to instruct students in utilising the teachings of the Bible to achieve personal salvation and
to apply these teachings in their everyday lives within the context of society. Furthermore, to cultivate
a resolute Christian demeanour capable of unwaveringly confronting contemporary adversities.
According to Robert W. Pazmino, Christian religious education is a straightforward and organised
attempt, backed by both spiritual and human endeavours, to pass on knowledge, values, attitudes,
skills, and behaviour that align with the Christian faith. The goal is to bring about change, renewal, and
reform in individuals, groups, and even institutions through the influence of the Holy Spirit. This is
done so that learners can live in accordance with God's will as revealed in the Bible, with a particular
emphasis on Jesus Christ as the embodiment of divine wisdom.
According to Robert Pazmino, the basis of Christian education is philosophy. This, along with the
principles of the Bible and theology, will establish universal foundations that are applicable across all
cultures. These foundations will serve as a guide for the mindset and practice of education. A
philosophy of education aims to establish a structured framework of insightful ideas that directs
instructional methods. This is essential since education is the direct result of its intellectual origins.
Christian educators face the task of formulating an educational philosophy that is clear and in line with
a Christian perspective, while also accommodating the existence of paradoxes (Pazmino, 2016).
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From the descriptions of these two Christian education experts, Christian religious education is
always in contact with "soft skills" and thinking or reasoning skills "brain skills" (Dweck, 2012). For this
reason, the interaction of Christian religious education in a multicultural society requires new
approaches with integrated models such as diversity, intercultural dialogue, cooperation, and inclusive
teaching.
3.3.1 Diversity Model
The interaction of Christian education in a multicultural society aims to internalise an inclusive
educational environment by instilling Christian values and principles that give recognition and respect
to the diversity of cultures, ethnicities, religions, and social backgrounds that exist in a multicultural
society. Some approaches that can be applied in the interaction model of Beverly Daniel Tatum, a
psychologist and expert in the study of race and racism who discusses the formation of racial identity
and the importance of intercultural dialogue to understand and appreciate diversity (Tatum, 2017).
This model of interaction involves learning about the different religious traditions, customs, and
cultural practices that exist among students. Derald Wing Sue, one of the researchers with an approach
that contributed greatly to the field of multicultural understanding and cross-cultural competence. He
developed a model of interaction that promotes respect for diversity in educational and
psychotherapeutic contexts (Sue, 2016). Deborah Plummer, also a psychologist and author specialising
in diversity, inclusion and organisational development, emphasises the importance of intercultural
relationships in building respect for diversity (Plummer & Jordan, n.d.).
3.3.2 Intercultural Dialogue Model
This model is a literary and theatrical representation that focuses on the meaning of oral or written
conversation as a philosophical narrative of diversity. Research conducted by experts, namely: Milton
J. Bennett who developed an intercultural dialogue interaction model as a developmental model of
intercultural sensitivity (DMIS), namely, understanding and ability to interact with individuals from
different cultures (Bennett, 2017). Stella Ting-Toomey in Dai, X., & Chen, G. M. (2022) an expert in cross-
cultural communication, developed an intercultural dialogue interaction model known as face
negotiation theory (FACE) (Dai, X., & Chen, 2017). This model as individuals from different cultures
manage "form" or community identity in communication, and provides guidance in developing
respectful dialogue. Darla K. Deardorff in the field of intercultural education and intercultural
development developed a model of intercultural dialogue interaction known as the intercultural
dialogue model (IDM). (Deardorff, 2019). This model emphasises dialogue, reflection, and commitment
to expanding intercultural understanding.
3.3.3 Intercultural Co-operation Model
The cooperation model is very important to implement because it has Christian principles of love,
respect, and inclusiveness as the foundation of reconstructing harmonious and respectful relationships
in multicultural societies as the old model developed by Edward T. Hall (1914-2009) is a missiologist,
and anthropologist and expert in the field of intercultural communication. Research on cultural
differences and their implications for intercultural interaction. An important contribution was the
development of the concepts of "High-Context Culture" and "Low-Context Culture" which describe
different ways of communicating and interacting between different cultures (Hall, 1966). His
recognised model of approach is his contribution to the development of the theory of Proxemics (the
science of the use of space in human communication) and its significance to the understanding of
culture in the context of intercultural communication and interaction. That is, key concepts were
identified such as "intimate zone", "private zone", "social zone", and "public zone" to explain how
humans use and understand physical space in various cultural contexts (Hall, 1966). Furthermore, Hall
in his book "Beyond Culture" states that cultural understanding must go beyond the boundaries of
stereotypes and generalisations.
The significance is the importance of understanding culture holistically and contextually, which
is relevant in a multicultural context. Furthermore, Hall in his book "Beyond Culture" states that
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cultural understanding must go beyond the boundaries of stereotypes and generalisations. The
significance is the importance of understanding culture holistically and contextually, which is relevant
in a multicultural context (Hall, 1976). Research from Geert Hofstede who developed the Hofstede
Cultural Dimensions Model. His study compared cultural values between countries. The findings are
how mobile information communication technology can be harnessed for individual and
organisational benefit. This provides significance in understanding the underlying cultural differences
that are important in intercultural collaboration (Choi et al., 2016).
In the Christian context, models of intercultural cooperation were developed by David Bosch, a
Christian theologian whose influential work, "Transforming Mission: Paradigm Shifts in Theology of
Mission". Bosch developed a model of Christian intercultural cooperation that involves dialogue,
respect for culture, and social transformation as an integral part of Christian mission (Bosch, 2011).
Another co-operation model, Darrell Whiteman, developed various models and theories in Christian
intercultural co-operation (D. Whiteman, 2020), including the "Circle of Contextualisation" model
which emphasises understanding culture, context, and faithfulness in the context of Christian mission
(D. L. Whiteman, 1997). Another is Charles H. Kraft, an anthropologist and theologian with important
contributions to the development of models of Christian intercultural co-operation with his
"Anthropological Insights for Missionaries" model (Kraft, 1999) which emphasises a deep
understanding of culture and cultural context as the basis for effectiveness in Christian intercultural
cooperation. In Indonesia, the cooperation model was developed by Andreas A. Yewangoe, a Christian
theologian who focuses on interreligious and intercultural cooperation in Indonesia. The significance
of these issues, as well as developing models of Christian intercultural co-operation that are relevant to
the Indonesian context with the model of the Principles of Common Calling (Pokok-Pokok Tugas
Panggilan Bersama [PTPB]) which explains responsible presence, then God's solidarity with the world
is reflected in our solidarity with others (Yewangoe, 2015). It means "church for others".
3.3.4 Inclusive Teaching Model

Inclusive teaching models in Christianity integrate teaching materials that reflect cultural and
religious diversity in the Christian curriculum. Experts agree on developing models and approaches
that correlate with religious values as developed by Thomas H. Groome, a Christian education expert
with significant contributions to inclusive teaching in Christianity. Groome's integrated model of
Contextual Responsive Theology combines the theological and inclusive dimensions of education.
(Groome, 1997). Robert Pazmiño, an expert Christian religious educator, emphasises inclusion in
religious education called the Responsive Religious Education Model, which involves active student
participation in the learning process, student empowerment, and respect for diversity in the
understanding and practice of Christianity (Pazmino, 2016). This approach takes into consideration the
diversity of individuals within the cultural context and provides space for inclusive spiritual
participation and experience. Mary Elizabeth Moore focuses her model on inclusive teaching in the
context of Christianity. Her approach is called "Transformational Religious Education", which
emphasises the importance of acknowledging and valuing diversity in the teaching of Christianity. This
approach involves dialogue, critical reflection, and transformational action (Moore, 1998).
The interaction (communication) of Christian education through Christian religious education
experts contributes significantly to the development of inclusive models and approaches to teaching
Christianity. Such approaches encourage teaching that recognises, values and promotes diversity in the
context of Christianity in sharing inclusive and meaningful learning experiences for all students.
3.4 Multiculturalism Christian Education Model in the Digital Age

Education is a very significant thing. Entering the era of the industrial revolution, Christian
education is always in contact with technology, information and communication. Hutington explains
in Martono that modernisation is a process of change when a society that is renewing itself tries to
obtain the characteristics of a modern society. Experts describe change with various concepts of thought
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such as the theory of punctuated eguilibrium evolution which explains a major disruptive innovation
(Martono, 2012). Various educational institutions facing The Great Shifting are looking for new
alternatives due to current digital technology (Kasali, 2018). This has led to a shifting event, whose
psychological impact affects the productivity of the world market. This means that the industrial
revolution is moving towards a "digital civilisation" that extends to all areas of life, including Christian
education, which is being transformed into a digital platform.
In the realm of Christian education, the impact of "The Great Shifting" caused by industrial
advances in technology and information-especially the Internet of Things-can occur in the context of
schools and churches. One of the fundamental changes is the "curriculum". The design of Christian
education in churches and schools is undergoing many changes, especially regarding data as Professor
Yuval N. Harari said that technology is cutting-edge, and data is becoming very important. Harari calls
it the "religion of data", meaning that the advent of the internet has given us a change in our appetite
for things. The virtual realm is now crucial to our daily lives, to our economy and to our security"
(Harari, 2018). The pace of technological and information development is an illustration of "changing
human tastes". As a result, the diffusion of Christian education innovations at various levels of
education has changed, namely the curriculum, learning processes (techniques), and learning contexts.
In the church, worship is transforming to digital. This phenomenon can potentially cause Christian
education to regress if not quickly anticipated. Stakeholders need to read (assess) the times, move to
make breakthroughs and revolutions in the context of "using" AI or IoT technology as "data" that
supports the achievement of the revolution itself. Capability is needed as an indicator to keep delivering
quality in the Industrial Revolution 4.0 era. By following the observations of Philia Wibowo (President
Director of McKinsey Indonesia) (Wibowo, 2019), which mentions four necessary capabilities, namely
the ability (capability) related to specialisation or expertise in the field, the ability to manage
stakeholders, the ability to develop people (mentoring), and the ability to solve problems (problem
solving).
Advances in digital technology, especially the internet and social media, have opened the door for
cultural exchange, information and communication between different ethnic, religious and cultural
groups around the world. In the digital age, multicultural communities can connect and interact easily
through online platforms. They can share their experiences, stories, and knowledge, enriching our
understanding of the world's diversity. Multicultural communities can also use social media and other
digital platforms to fight for social justice, embrace equality, and promote cross-cultural understanding.
For example, there is a risk of a fragmented online ecosystem emerging where groups are only exposed
to views and opinions that align with their own, creating an "information bubble". This can reinforce
polarisation and conflict between different groups, as each is exposed to a limited perspective. In
addition, issues such as hate speech, disinformation and online harassment can also negatively impact
multicultural societies. In some cases, digital technology can also be used as a tool by extremist groups
to promote intolerant thinking or instigate conflict. Therefore, it is important for multicultural
communities in the digital age to develop strong digital skills and literacy. This includes the ability to
sort out the right information, participate in online discussions with an open and respectful attitude,
and understand that different cultures and views are a wealth to be cherished.
Governments, educational institutions and civil society organisations also have an important role
to play in promoting inclusion, reducing the digital divide and building intercultural cooperation in
the digital age. Global collaboration, thoughtful policy development, and education that strengthens
understanding and appreciation of cultural diversity are key to fostering strong and harmonious
multicultural societies in the digital age (G. Santoso et al., 2023). For this reason, a new approach is
needed as a new learning model in a multicultural society, namely, an inclusive learning model. The
Inclusive Curriculum Model is used to design differentiated and inclusive lesson plans and responses
to learner needs (Marlina, 2020). Learning materials should include stories, history and contributions
from different cultures and minority groups with digital technology, student data can be collected and
analysed to understand their strengths, weaknesses, interests and learning styles.
Era
In the digital age, inclusive learning materials can be accessed through online resources, videos,
e-books and digital learning platforms that present multiple perspectives. This model was developed
by Carol Ann Tomlinson who contributed to the development of an inclusive curriculum model that
emphasises the importance of designing a curriculum that is responsive to students' individual needs
and interests with a differentiated approach that allows students to learn at their own level and learning
style (Tomlinson et al., 2003). Meanwhile, Wayne Sailor focuses on developing an inclusive curriculum
model called the Multi-Tiered System of Supports (MTSS) (Sailor et al., 2021). Its significance is in
providing quality support to all students in an inclusive context that includes interventions needed to
support the development and learning of all students. For a project-based model there is Linda Darling-
Hammond in the development of an inclusive curriculum model centred on project-based learning
(Darling-Hammond, 2010). The emphasis is on learning that is relevant, challenging and integrated
with the real world by actively engaging students in collaborative projects to enhance perspectives on
various concepts and skills.
4. CONCLUSION
The impact of Christian religious education on multiculturalism is to uphold the practise and
discussion of localised nationalist theology. This underlines the importance of the PAK's eschatological
work in the dynamics of diversity as part of God's mission. The implementation of the Great
Commission is often accompanied by challenges, particularly in the global community, and specifically
in Indonesia, a country characterised by its diversity and pluralism. In order to foster a deeper
understanding of national identity rooted in religion and nationalism, it is essential to implement
educational models that promote multiculturalism. These models should encompass a comprehensive
examination of various aspects of multiculturalism, including the perspectives of influential figures,
particularly those of the Evangelical community. This is crucial in addressing both internal and external
threats, such as philosophical ideologies like rationalism, humanism, and secularism, which are
propagated through globalisation and technology. Additionally, it is important to confront challenges
posed by radicalism within the state. In the context of a heterogeneous culture in Indonesia, Christian
Religious Education plays a crucial role that involves implementing, embodying, or actualizing
theories, lessons, or skills through praxis. The expansion of Nationalistic Theology is instrumental in
facilitating the educational process by offering a comprehensive understanding of the finality of the
Bible, National Ethics, Biblical Ethics, and Christology in a Multicultural Society. This fosters a pattern
of internalised learning that integrates Nationalistic Theology within the context of multiculturalism.
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Al-Ishlah: Jurnal Pendidikan

Vol. 15, 3 (September, 2023), pp. 4203-4215

Teogogy Nationalistic: An Interaction Model of Christian Religious

ARTICLE INFO ABSTRACT

This is an open-access article under the CC BY-NC-SA license.

multicultural pedagogy should always be communicated to learners as a perspective to appreciate

3. FINDINGS AND DISCUSSION

3.2 Significance of Communication Interaction Models

3.3 Interaction (Communication) Model of Multicultural Christian Religious Education

3.3.4 Inclusive Teaching Model

3.4 Multiculturalism Christian Education Model in the Digital Age

Conversations About Race in the 21st Century. Basic Book.

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