Now and Then [Dulu and Sekarang]
Current Knowledge and Belief
Colonialism was a global system of control that changed how power, wealth, and culture were distributed around the world. It involved taking land, labor, and resources—often justified by racist beliefs and imperial goals. Nigel Biggar points out that colonialism did not start with a single decision, but was a planned effort driven by economic interests, political competition, and ideas like the “civilizing mission.” Governments, companies, and religious groups all played a role. Slavery, especially the transatlantic slave trade, was a key part of this system, treating people as property and leaving behind lasting effects like racism and inequality. European powers like Portugal and Spain began building empires in the 1400s, followed by Britain and France, who used military force and colonial policies to expand. While colonialism introduced things like schools and roads, it also erased local cultures and used religion to justify domination.
No one woke up one Sunny morning in London and said, ‘Let’s go and conquer the world.”[1] While it is true that colonialism did not begin with a single spontaneous decision, it was far from accidental. From papal bulls like Inter caetera to mercantilist doctrines and naval expeditions, I believe colonialism was a coordinated project.
While colonialism brought education and infrastructure to regions like Malaysia, it also imposed foreign belief systems, suppressed indigenous spirituality, and justified conquest under the guise of spreading Christianity.
The Global and Ongoing Reality of Slavery
Slavery has existed across many cultures and time periods—not just in Western colonialism. African and Muslim powers also participated in the transatlantic slave trade, and forms of modern slavery still exist today, especially in non-Western regions. Recognizing this global history does not excuse Western colonialism; instead, it deepens the moral critique by highlighting the uniquely brutal and racialized nature of the transatlantic slave trade and calls for universal accountability and a better understanding of systemic oppression.
Jeremy Black, in Brief History of Slavery: A New Global History, outlines slavery’s global structure, while Saidiya Hartman explores its emotional and cultural impact through narrative and memory.[2] Together, they show that slavery is not just a past event, it continues to shape law, identity, and resistance. Nigel Biggar, in Colonialism: A Moral Reckoning, warns against viewing colonialism as purely oppressive and argues that ignoring non-Western roles in slavery distorts history. He also stresses that overlooking modern slavery weakens the moral force of historical critique. In theological discussions, this calls for moving beyond triumphalist stories and embracing lament, confession, and solidarity—asking what it means to follow a liberating God in a world still marked by slavery’s legacy.
Religion, War, and Counterfactual History
In Colonialism: A Moral Reckoning, Biggar explores how Christian theology was used to legitimize colonial expansion, particularly through missionary movements and moral arguments about civilizing and uplifting indigenous peoples. He acknowledges that, Christian missionaries often believed they were saving souls, and this spiritual mission was used to justify imperial rule. Papal bulls like Inter caetera and earlier Crusader rhetoric framed conquest as divinely sanctioned, blending religious zeal with geopolitical ambition. However, Biggar also highlights that Christian ethics, especially the belief in the equality of all souls—motivated abolitionist movements, humanitarian reforms, and critiques of colonial abuses.[3] Biggar introduces a counterfactual scenario, what if Islamic empires had successfully conquered Europe? He uses this thought experiment to argue that Western colonialism should not be judged in isolation, but rather within a broader historical framework that includes other imperial and religious expansions.
The Costs and Benefits of Colonialism
Colonialism undeniably inflicted displacement, violence, and slavery, period! The reasoning behind the benefits related to legal frameworks, medicine, infrastructure, and education do not justify the cruelty of colonialism.
Black explains that while colonialism caused deep harm, including slavery and violence, it also left behind systems that continued to shape countries long after empires ended. He warns, though, that we should not idealize these outcomes. For example, colonial governments introduced legal systems mainly to maintain control, but many independent nations later adapted them. Western medicine sometimes improved health and life expectancy, but it often ignored or replaced local healing traditions. Roads, railways, and other infrastructure were built to extract resources, yet they became important for modern development. Schools spread literacy and formal education, but they often taught from a European point of view, leaving out local cultures and histories.[4]
I believe that readers must evaluate these legacies critically, recognizing both their utility and their origins in domination.
What I Believe Now and Why
After engaging with sources like Colonialism: A Moral Reckoning by Nigel Biggar, A Brief History of Slavery by Jeremy Black, and broader theological reflections, I now see the legacy of colonialism, slavery, and religious empire as deeply complex, marked by profound moral costs and enduring institutional consequences. These systems inflicted displacement, violence, and dehumanization, yet they also left behind structures such as legal systems, infrastructure, and education that continue to shape societies today.
I no longer view colonialism solely through the lens of condemnation or defense. Instead, I recognize it as a historical phenomenon that must be evaluated with both moral clarity and historical context. Slavery, in particular, was not exclusive to one culture or empire, it was a global institution, and its legacy demands global accountability.
As a Christian leader, engaging with controversial historical narratives I must do so with truthfulness, grounding my reflections in fact rather than ideology, and with humility, recognizing both the Church’s complicity in empire and its role in reform. I must lead with empathy, creating space for lament and reconciliation, while also showing courage by speaking honestly.
[1] Nigel Biggar, Colonialism: A Moral Reckoning (William Collins, 2023), 19.
[2] “Saidiya Hartman,” Wikipedia: The Free Encyclopedia, last modified October 6, 2025, https://en.wikipedia.org/wiki/Saidiya_Hartman..
[3] Biggar, 179.
[4] Black, 258.
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