Bible Talk | Lady Mandalika

 

Advent is theologically understood as a time of waiting and hope, as well as a space for faith reflection. In the ecclesiastical tradition, Advent is not just a liturgical preparation for Christmas, but a momentum to reinterpret the journey of the people throughout the year, which is coloured by both joy and sadness. However, in daily practice, Advent is often reduced to spiritual romanticism that is detached from the concrete realities of life. The catastrophic situations that hit various regions in Indonesia challenge this kind of understanding and force the faithful to re-question the meaning of hope, salvation, and God's presence in the midst of crisis.

 

Advent Hope and Eschatological Challenges

One of the theological problems that emerges during Advent is the tendency to understand hope in a purely eschatological way, as a reality that is entirely in the future. The kingdom of God is imagined as something that will come "later," after this world, which is now considered corrupt and sinful, has passed. This understanding risks giving birth to passivity and alienation from the struggles of the world. In fact, the testimony of the Bible, from the prophets to Jesus and the apostles, affirms that faith must continue to be rooted in the realities of human social, political and ecological life.

 

Disaster, Theodicy, and the Shifting Question of Faith

In the context of disasters, the theodicy question “where is God? ” often arises. However, in the development of contemporary faith reflection, this question has begun to shift. Many survivors and affected communities no longer stop at searching for a divine cause, but rather witness God's presence through the faces of volunteers, solidarity communities, and concrete acts of love. Thus, the focus of faith reflection moves from theological speculation to the question of praxis: what to do as a community of faith to bring hope in the midst of suffering?"

 

Jeremiah and Hope in the Midst of Crisis

The book of Jeremiah, particularly Jeremiah 33:14–16, offers a relevant theological framework for Advent reflection in the midst of disaster. The prophecy of a "shoot of justice" that will establish justice and righteousness is delivered in the context of a national crisis: the threat of Babylonian conquest and the experience of exile. Interestingly, the hope that Jeremiah proclaimed was not a promise of instant victory, but rather an invitation to face the harsh reality with the courage of faith. Even in Jeremiah 38:17, surrender to Babylon is understood as a way of life. Here, hope does not mean escaping the crisis, but rather surviving and living in it with God's provision.

 

From Polycrisis to Metacrisis: Reading Crisis Theologically

In the Indonesian context, the discourse of "polycrisis" is often used to describe a pile of social, political, economic, and ecological crises. However, a theological critique of this term, as proposed by Joas Adiprasetya, proposes an understanding of "metacrisis", which is the realisation that humans do not stand outside the crisis, but are involved and in the process of it. This perspective is in line with Jeremiah's prophecy that does not invite people to run away from the crisis, but to make ethical and existential decisions in the midst of it. Crisis, thus, becomes a space for the transformation of faith and the praxis of justice.

 

Advent, the crisis, thus, becomes a space of faith transformation and justice praxis.

Advent, Eschatology, and Ecological Responsibility

Reflection on Advent in the midst of disaster also demands an expansion of the eschatological horizon. Catherine Keller's thoughts on ecological eschatology emphasise that Christian hope does not only concern the salvation of human beings, but also the whole of creation. Natural disasters cannot be separated from humanity's relationship with nature and the consequences of exploitative actions. Therefore, Advent hope should be manifested in ecological repentance, solidarity with fellow creatures, and commitment to ecological justice as an integral part of the Christian faith.

 

Closing: Practising Hope in the Present

Advent in the midst of disaster challenges the faithful to understand hope not as a passive waiting for future divine intervention, but as a call to do justice and righteousness now. Hope is present in simple actions: prayer, solidarity, sharing resources, and siding with those who suffer. Thus, Advent becomes a space where faith meets reality, and eschatological hope is realised in concrete praxis of love, a testimony that God is still at work in the midst of a hurting world.