Jakarta- The traditional Mangongkal Holi ritual of the Batak Toba community carries strong values of ancestral respect and social solidarity, but it also faces the risk of theological distortion when practiced uncritically. This conclusion is presented by Favor Adelaide Bancin, a doctoral researcher in Christian Religious Education at Universitas Kristen Indonesia, in a peer-reviewed article published in 2026 by the East Asian Journal of Multidisciplinary Research. The findings matter because they address how local culture, Christian faith, and education intersect in Indonesia’s multicultural society.
Mangongkal Holi is a customary ceremony involving the exhumation and relocation of ancestral bones to a more honored burial site, usually accompanied by a large communal celebration. The ritual predates Christianity and continues to be widely practiced by Batak Toba families today, including Christian communities. Bancin’s work highlights how this long-standing tradition functions not only as a cultural practice, but also as a living arena where religious meaning, social identity, and education converge.
Cultural Tradition in a Changing Religious Context
For the Batak Toba people, adat—or customary law—is more than a social convention. It is a comprehensive value system that regulates kinship, social order, and beliefs about life and death. Mangongkal Holi plays a central role in reinforcing clan identity, honoring ancestors, and affirming collective memory. Families who perform the ritual often view it as a moral responsibility to previous generations and to the continuity of the lineage.
When Christianity became dominant in the Batak region, Mangongkal Holi was not abolished. Instead, churches—particularly within the Huria Kristen Batak Protestan (HKBP)—reframed the ritual. Elements associated with spirit worship were officially removed, and the ceremony was reinterpreted as a cultural expression of respect rather than a religious act directed toward ancestral spirits. Despite these changes, Bancin argues that deeper theological tensions remain unresolved.
The research points out that ritual adaptation does not automatically eliminate problematic motivations. Even without explicit animistic elements, Mangongkal Holi can still be shaped by the pursuit of social prestige, economic display, and symbolic competition among families.
Research Approach and Analytical Framework
The study applies a qualitative literature-based approach, drawing on theological texts, anthropological research, and Christian education theory. Bancin integrates contextual theology, particularly the work of Stephen B. Bevans, with reflections on Christ and culture by H. Richard Niebuhr, and theological interpretations of sin by Cornelius Plantinga and John H. Walton.
This framework allows Mangongkal Holi to be examined not as a neutral cultural artifact, but as a dynamic practice shaped by human intention, belief, and social structure. Sin, in this analysis, is understood not only as personal moral failure but as a distortion that can affect cultural systems and religious expressions.
Key Findings
Bancin’s analysis identifies both strengths and vulnerabilities within the Mangongkal Holi tradition:
- The ritual preserves ethical and communal values such as gratitude, respect for elders, cooperation, and intergenerational solidarity.
- Mangongkal Holi strengthens social cohesion by involving extended families and reinforcing kinship networks.
- The ritual is vulnerable to theological distortion when it becomes centered on prestige, social status, or economic capability rather than gratitude to God.
- Church regulation alone is insufficient without ongoing theological and educational reflection.
According to Bancin, cultural practices that appear compatible with Christian faith can still drift away from a God-centered orientation if they are not critically evaluated.
Implications for Christian Religious Education
One of the study’s most significant contributions lies in its implications for Christian Religious Education (PAK) in Indonesia. Bancin emphasizes that religious education should not function merely as doctrinal instruction. Instead, it should equip learners with the ability to critically assess cultural practices in light of biblical values.
Mangongkal Holi, the study suggests, can be used as a contextual learning resource in classrooms and church education programs. Through guided reflection, students can learn to appreciate cultural heritage while also questioning motivations and meanings behind ritual practices.
Bancin ethically paraphrases this perspective by noting that cultural traditions should not replace God as the center of faith, but can become spaces where faith is tested, deepened, and practiced responsibly within real social contexts.
In the broader framework of Missio Dei, the research positions Mangongkal Holi as a potential site of Christian witness. Rather than rejecting tradition or accepting it uncritically, the study encourages a transformative approach that aligns cultural expression with Christian values.
Why the Findings Matter
The research is particularly relevant in Indonesia, where religious identity and cultural tradition are deeply intertwined. Policymakers, educators, and church leaders often face challenges in balancing cultural preservation with theological integrity. Bancin’s work offers a practical and reflective model for navigating this tension.
By framing Mangongkal Holi as an educational and theological opportunity, the study contributes to ongoing discussions about contextual theology, religious education, and cultural sustainability in plural societies.
Author Profile
Favor Adelaide Bancin
Universitas Kristen Indonesia.
0 Komentar