Sapta Darma is a form of indigenous spiritual belief that has developed in Indonesia, particularly in Java (Ningrum 2018:54). Since its establishment in 1952 by Hardjosapoero – later known as Bapa Panuntun Agung Sri Gutama (Khasbullah 2020:167) – this movement has experienced significant growth both domestically and internationally.¹ The movement promotes a unique set of spiritual values and a system of teachings that differs from the more established religious traditions in Indonesia, such as Islam, Christianity, Hinduism, and Buddhism. As such, Sapta Darma has elicited varied responses from the public: some accept it, others reject it, and still others remain indifferent (Arifin 2017:35–56).

Within Indonesia’s pluralistic society, Sapta Darma offers an approach that emphasises unity and harmony among human beings and a close relationship with the Supreme God [Tuhan Yang Maha Esa]. Its core teachings – consisting of three pillars: Sujud [devotional practice], Wewarah Pitu [seven sacred teachings], and Sesanti [sacred maxims] – serve as a foundation for adherents in their pursuit of life perfection (Ferdian 2023:1–14). This study focuses specifically on the Sesanti, particularly the phrase ‘kudu sumunar pindha baskara’, examining its meaning from both linguistic and internal theological perspectives in dialogue with the biblical phrase ‘lampsatō to phōs’ (Mt 5:16). This focus is important for two main reasons. Firstly, the Sesanti constitutes the spirit, principle and very ‘life’ of the movement. Secondly, elements of the Sesanti have been adopted by some Javanese Christians as guiding principles in their daily lives. This phenomenon suggests the emergence of syncretism between Christian teachings and the Sesanti of Sapta Darma (Khasbullah & Nisa 2021:39).

This situation raises two key questions: What is the appropriate Christian response to the Sesanti of Sapta Darma? And more fundamentally, is the Sesanti compatible with the biblical teaching found in Matthew 5:16?

To answer these questions objectively, first of all, it is necessary to understand the meaning of the Sesanti itself and to exegete Matthew 5:16 to uncover its original intent. To achieve this objective, this study employs a comparative theology approach (Clooney 2010:11) to examine the Sesanti of Sapta Darma, particularly the phrase ‘kudu sumunar pindha baskara’, in dialogue with the biblical expression ‘lampsatō to phōs’ (Mt 5:16). The methodology proceeds in three stages. Firstly, an exegetical and comparative inquiry is undertaken, involving lexical and grammatical analysis of both phrases, as well as an exploration of their respective theological frameworks within the Sapta Darma and the New Testament (Porter & Clarke 2002:7). Secondly, a comparative analysis is conducted to identify points of convergence and divergence between the Sesanti and the biblical teaching. Finally, the study offers an assessment of the Christological and soteriological implications of Matthew 5:16 in relation to Sapta Darma, to provide a basis for meaningful gospel contextualisation (DeVries 2021; Goheen 2014). This methodological framework ensures that the comparative focus remains clear and academically rigorous while contributing deeper insight into both the intersections and distinctions between the two systems of belief.

The findings from both analyses will then be compared to identify points of convergence between the two teachings. These intersections will serve as a basis for gospel contextualisation through the lens of Sapta Darma’s Sesanti. Consequently, a contextualisation approach will be applied (DeVries 2021:7; Goheen 2014:4). This methodological framework is expected to provide deeper insight into the interaction between these two systems of belief.

The term Sapta Darma originates from Old Javanese. It consists of two words: sapta, meaning ‘seven’, and darma (derived from dharma), meaning ‘noble or virtuous conduct’ (Wicaksono & Setiawan 2023:60–73). Literally, Sapta Darma can be interpreted as ‘seven sacred teachings’ or ‘seven noble or sacred actions’ (Hadiwijono 2006:22). Within the Sapta Darma tradition, three core teachings are upheld by its adherents: Sujud, Wewarah Pitu [the seven sacred teachings] and Sesanti.

Sujud refers to the ritual practice of prostration or worship directed to the Supreme God, as taught to the followers of Sapta Darma (Hidayatullah 2023:44). Wewarah Pitu comprises seven obligations or sacred teachings that form the foundation for adherents in establishing their relationship with God and in living as responsible citizens of the nation. For its followers, these teachings provide a complete and sufficient guide for life (Rohmawati 2020:71).

The term Sesanti comes from the Javanese language and refers to a ‘maxim’, ‘motto’ or ‘noble utterance’. The central Sesanti of Sapta Darma states: ‘ing ngendi bae marang sapa bae warga Sapta Darma kudu sumunar pindha baskara’, which can be translated as: ‘Wherever and to whomever, followers of Sapta Darma must shine like the sun’ (Chikmawati 2018:40).This profound phrase expresses the spiritual life principle of Sapta Darma adherents. To grasp the depth of its meaning, a grammatical analysis based on Javanese linguistic structure can be conducted, drawing on the Javanese Dictionary (Kamus Bahasa Jawa) by Nardiati et al. (1993a:vols. 1:37, 47, 208, 307, 441, 1993b:vol. 2:156, 274, 223).

Based on this linguistic analysis, the core structure of the Sesanti may be rendered as: ‘Sapta Darma followers must shine’. The word sumunar derives from the root sunar [light], with the infix –um–, forming the intransitive verb s-um-unar, meaning ‘to shine’ or ‘to emit light’. The verb sumunar is imperative in nature – emphasised by the adverbial kudu [must] – indicating an existential obligation for all members of Sapta Darma. In this context, kudu connotes more than a moral imperative; it expresses a sustained, universal calling.

The use of the adverb bae in the phrases ing ngendi bae [wherever] and marang sapa bae [to whomever] reinforces this universality. Semantically, the phrase communicates two key affirmations: (1) the necessity of shining in all places and contexts, with no spatial or situational exception; (2) the imperative to shine towards all people, regardless of religious background, ethnicity, social status or condition. Thus, the adverbial bae affirms the principle of inclusivity, which undergirds the ethical character of Sapta Darma. In daily life, sumunar signifies a committed posture of being a source of light, inspiration and goodness to others.

Furthermore, the act of sumunar [to radiate or shine] is compared to baskara [the sun], a metaphor that underscores the role of Sapta Darma adherents as lights within society. The sun does not discriminate in its illumination; it shines indiscriminately upon all. As expressed in an interview with Mardikin, a Guru [spiritual guide] of the Sapta Darma movement in Surabaya:

In the same vein, followers of Sapta Darma are called to illuminate life with love and devotion – selflessly and without discrimination. This concept is explicitly articulated in the Wewerah Pitu [seven core teachings] of Sapta Darma, particularly in the fourth principle, which states: ‘tetulung marang sapa bae yen perlu, kanthi ora nduweni pamrih apa bae kajaba mung rasa welas lan asih’, meaning, ‘to help anyone in need, without expecting anything in return, moved solely by compassion and love’. This teaching represents the concrete expression of the sumunar principle. Helping others sincerely is the praxis of radiating light – a spiritual act embodied in social relationships.

From a theological perspective, Wicaksono and Setiawan (2023) emphasise that the fourth wewarah mandates:

Based on linguistic, semantic and theological analyses of the above text, the core meaning of the Sesanti ‘ing ngendi bae marang sapa bae warga Sapta Darma kudu sumunar pindha baskara’ can be elaborated in several dimensions. Firstly, from the existential-ethical perspective, the adverb kudu conveys a categorical and absolute obligation for every adherent of Sapta Darma. This imperative identity marker goes beyond mere moral exhortation, constituting a defining feature of religious life. Secondly, in terms of spatial universality, the particle ‘ing ngendi bae’ nullifies all geographic or contextual limitations, affirming that the light must shine universally in every situation. Thirdly, regarding relational inclusivity, the phrase ‘marang sapa bae’ erases all forms of discrimination, whether based on religion, ethnicity, class or social condition, and calls for openness to all people. Fourthly, in its analogical function, the expression ‘pindha baskara’ likens the adherent’s shining to the sun, highlighting an impartial, transformative and ceaseless radiance. Fifthly, from the perspective of ethical praxis, the wewarah tradition underscores selfless service – helping anyone in need, driven by welas lan asih [compassion and love], without expectation of return. Finally, at the communal and spiritual-social level, the Sesanti functions simultaneously as a spiritual motto and as a collective declaration of identity. It calls members of Sapta Darma to active participation in public life while embodying a shared spiritual mission.

Based on the synthesis above, the meaning of the Sesanti of Sapta Darma can be summarised in five key points:

In sum, the Sesanti of Sapta Darma articulates a holistic religious ethos: a universal and inclusive imperative to radiate goodness like the sun – unceasingly, without discrimination and grounded in compassion [welas asih] – embodying the collective spiritual identity of its adherents in the social realm.

The command ‘kudu sumunar pindha baskara’ in the Sesanti of Sapta Darma bears a notable resemblance to Jesus’ imperative in Matthew 5:16, ‘λαμψάτω τὸ φῶς ὑμῶν’ [let your light shine]. In Matthew 5:13–16, the disciples are depicted as the ‘salt and light of the world’, a status and vocation that function as a moral guide for those who have received the Kingdom of God, reflecting what Hagner (1993:98) terms kingdom ethics. Within the broader context of the Sermon on the Mount, the metaphor of light primarily pertains to the community – those who live in accordance with Jesus’ interpretation of the Torah (Betz 1995:163). The imperative to ‘let your light shine’ emphasises the outward manifestation of the community’s ethical and religious conduct; the light is not intrinsic to the disciples themselves but becomes visible through their good deeds, which illuminate the surrounding world and elicit recognition and praise of God from those outside the community. In this sense, the shining of the light functions as a performative reflection of the moral and spiritual principles articulated in the Sermon on the Mount, making visible the community’s normative light in tangible ethical action and fulfilling the ethical and pedagogical purpose of Jesus’ teachings. This status is exclusive to the disciples, as highlighted by the personal pronoun Ὑμεῖς ([you] v. 14), which indicates that Jesus is addressing his followers specifically rather than the general public (Morris 1992:106).

The syntactical structure of Matthew 5:16 may be outlined as follows: the adverb οὕτως functions as an adverb of result or comparison. The main imperative clause is expressed in λαμψάτω τὸ φῶς ὑμῶν [let your light shine], followed by the locative object ἔμπροσθεν τῶν ἀνθρώπων [before others]. This is then linked by the conjunction of purpose ὅπως, which introduces two purpose clauses: (1) ἴδωσιν ὑμῶν τὰ καλὰ ἔργα [so that they may see your good works]; and (2) καὶ δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς [and glorify your Father who is in heaven].

The verse begins with the adverb οὕτως [‘thus’, ‘in this manner’] (Newman 1973:129), which points back to the two preceding metaphors in verses 14–15: a city on a hill and a lamp on a lampstand (Morris 1992:106). The function of οὕτως can be understood in two ways: (1) as an adverb of result drawing a moral conclusion from the previous illustrations (ed. Danker 2021:741–742); or (2) as an adverb of manner, indicating a comparison, as Robertson notes – ‘just as the lamp shines, so must your light shine’ (cf. NIV, NLT, ESV, CJB, NET [‘in the same way’]) (Robertson 1985:n.p.). Thus, the verse serves both as a moral conclusion and a practical directive for how disciples are to live as the light of the world (Culpepper 2022:n.p.).

The verb λαμψάτω means ‘to shine’ (Vine 1981:22), ‘to emit rays of light’ (ed. Danker 2021:585–586) or ‘to bring light’, as used of celestial bodies, lightning, lamps, torches and the like (Louw & Nida 1988–1989:n.p.). It is in the aorist active imperative form, which focuses on the act as a whole (punctiliar), regardless of its duration (Laia & Binar 2025). Notably, the grammatical subject of the imperative is ‘the light’ [τὸ φῶς] in the nominative case, with ὑμῶν functioning as a genitive of possession (‘your’). The disciples, therefore, are the implied addressees of the command. As Betz (1995:163) observes, the imperative is directed to the community of disciples, whose light is commanded to shine before others. Hence, translations such as ‘let your light shine’ (KJV, ESV) or ‘your light must shine’ (TEV, GNT) accurately capture both the grammatical structure and the rhetorical force of the imperative.

The term φῶς [light] is a significant metaphor in Scripture, often used to refer to God, Christ, Israel, the Church, the Gospel, the Law, the Temple, Jerusalem and salvation (Hagner 1993:99–100). Hendriksen (1982:284) observes that ‘light’ symbolises true knowledge of God (Ps 36:9; Mt 6:22–23), goodness, righteousness and honesty (Eph. 5:8–9), as well as joy and true happiness (Ps 97:11; Is 9:1–7). In some contexts, a single aspect is emphasised, while in others, it encompasses the entirety of salvation blessings (cf. Ps 27:1; Lk 1:77–79).

In the context of Matthew 5:16, φῶς refers to the life of believers (Luz 2007:207). Kasdan (2011:n.p.) interprets this light as the salvation of God that must be transmitted to the world. Practically, this light is expressed through ‘good works’ [τὰ καλὰ ἔργα] observable by others. Thus, the phrase ‘good works’ defines the concrete expression of letting one’s light shine (Evans 2012:112). Osborne (2010:n.p.) emphasises that God’s light must be reflected not only in verbal testimony but also through a lifestyle characterised by love and righteousness, demonstrating God’s justice and compassion (cf. Mt 5:6, 10, 20).

This concept is central in the New Testament (cf. 2 Cor 4:6; Phil 2:15; Tt 2:8; Pt 1 2:12, 15) and is recognised today as ‘lifestyle evangelism’ (Osborne 2010:n.p.). Accordingly, the disciples become light and a blessing to the world because they themselves have been blessed (Patte 1987:70). The status of being light (i.e., blessed) is inseparable from the calling to bless others. These good works may also echo the actions mentioned in the Beatitudes (vv. 3–12) (Davies 2009:51), although it must be emphasised that they are the fruit of divine light and life, not merely human moral effort (Wilkins, Osborne & McKnight 2004:n.p.).

The imperative λαμψάτω τὸ φῶς yields several theological implications: (1) world transformation – the disciples’ light overcomes darkness and brings transformative change to the world (Case-Winters 2015:n.p.); (2) ethical distinctiveness – their presence must reflect kingdom values without compromise or assimilation (Turner 2008:156); (3) godward orientation – the primary function of the light is to direct people to God as the source of light and life (Mounce 1991:43); and (4) anti-separatism – being light requires engagement with the world, not withdrawal from it (Turner 2008:156).

The genitive prepositional phrase ἔμπροσθεν τῶν ἀνθρώπων denotes location: the light must shine ‘before men’ (Vine 1981:108). This expression is inclusive – referring to both Jews and Gentiles (Davies & Allison 2000:478) – as affirmed by the phrase ‘light of the world’ (v. 14) and the images of a city and a lamp that cannot be hidden (vv. 14–15). Even in the context of persecution, the disciples’ light is to remain visible and public (Gundry 2010:n.p.), thus highlighting the universal and open nature of their witness (Patte 1987:70).

The conjunction ὅπως followed by two aorist subjunctives (ἴδωσιν and δοξάσωσιν) conveys the intended purpose of the imperative λαμψάτω τὸ φῶς ὑμῶν, best translated as ‘so that’, ‘in order that’ or ‘with the result that’ (ed. Danker 2021:718). Two core purposes are presented:

Firstly, in the expression ἴδωσιν ὑμῶν τὰ καλὰ ἔργα [that they may see your good works], the pronoun ὑμῶν [your] is emphatic in Greek, distinguishing the disciples’ good works from those commonly observed in their social environment. Bruner (2004:190) asserts that the uniqueness of the disciples’ actions lies in their humility and compassion – especially when these qualities are demonstrated amid suffering and persecution (cf. v. 10).

Secondly, in the expression δοξάσωσιν τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς [‘that they may glorify your Father who is in heaven’], the ultimate aim of shining light is not self-glorification, but the glorification of the heavenly father (Walvoord & Dyer 1974:n.p.). The notion of glorifying God in Revelation often implies repentance and a turning towards God (cf. Rv 14:6–7; 16:9), a nuance that may likewise be present in this passage (Osborne 2010:n.p.).

This section presents the similarities and differences between the teachings of ‘kudu sumunar pindha baskara’ and ‘lampsatō to phōs’ – Table 1 summarises the similarities, while Table 2 outlines the differences.

The primary convergence between the Sesanti of Sapta Darma and Matthew 5:16 lies in their shared ethical imperative to ‘shine’ [sumunar or λαμψάτω], interpreted as a call to live in love, generate social impact and serve as light in communal life. Both emphasise active social engagement and non-discriminatory relationships. However, their key differences emerge in the theological foundations of such actions. In Sapta Darma, light is an internal and communal expression of altruistic ethics, without explicitly pointing towards a transcendent God. Conversely, in Matthew 5:16, light is a reflection of a relationship with God through Christ, and all good deeds are directed towards glorifying God in heaven. Thus, while Sapta Darma and Matthew 5:16 share a common ground in social ethics, they differ significantly in their ontological, soteriological and theological orientation. Their similarities can serve as points of contact in interfaith dialogue, while their differences highlight the unique distinctions between local spiritualities and the gospel, the good news.

Within the framework of contextual theology, Christian mission demands the proclamation of the gospel that does not erase or replace local cultural values, but rather actively engages with local meanings in order to provide a deeper theological understanding. Contextualisation is not syncretism, but a critical and dialogical hermeneutical process wherein the gospel encounters culture in a communicative and transformative manner. In this context, the Sesanti of Sapta Darma – ‘ing ngendi bae marang sapa bae warga Sapta Darma kudu sumunar pindha baskara’ [wherever and to whomever, Sapta Darma adherents must shine like the sun] – provides a culturally and spiritually relevant foundation for communicating the ethical and theological message of Matthew 5:16.

Semantically and theologically, there is a significant point of convergence between the imperative sumunar pindha baskara [shine like the sun] in Sapta Darma and the imperative command in Matthew 5:16: ‘λαμψάτω τὸ φῶς ὑμῶν’ [let your light shine]. Both expressions convey the foundational idea that human life – whether as adherents of Sapta Darma or as disciples of Christ – must serve as a source of light to others, through concrete and non-discriminatory acts of goodness. In both the Sesanti and the gospel teaching, light is not merely an abstract moral symbol, but an active expression of love and universal social engagement.

However, within a contextualisation framework, it is crucial to distinguish the ontological aspects of the light in question. In the Sesanti of Sapta Darma, the act of sumunar constitutes a spiritual habitus embedded within the collective identity of Sapta Darma adherents, with baskara [sunlight] functioning as a local metaphor for universal, impartial goodness. In contrast, in Matthew 5:16, light [φῶς] does not arise autonomously from the disciples themselves but is rooted in God’s blessing, which is then embodied in their life and witness. This light is concretely expressed through ‘good works’ [τὰ καλὰ ἔργα], observable by others and intended to lead to the glorification of God rather than self-exaltation. While Sapta Darma presents light as an inherent spiritual quality cultivated within the adherent, Matthew emphasises light as a bestowed identity inseparable from ethical responsibility. The distinction underscores that, in the biblical text, light is not an existential self-expression but a visible testimony of God’s salvific work, manifested through a lifestyle of righteousness, justice and compassion. Thus, while both traditions value the transformative and communal dimension of light, their ontological grounding differs significantly: one is self-derived, the other divinely conferred.

Building on this ontological distinction, the contextualisation process here requires a reinterpretation of baskara, not as a purely natural solar metaphor but as an ethical–missiological metaphor. In Matthew 5:16, light [φῶς] is embodied in the life and good works of the disciples, which enable others to recognise and glorify God. Within this framework, the concept of sumunar can be understood as a life that radiates love, justice and righteousness in the world. Such a reading allows baskara to serve as a conceptual bridge between Sapta Darma spirituality and the biblical message, showing that light functions as a visible witness to divine goodness rather than as an autonomous self-expression.

From this reinterpretation, the missiological implications become evident. The imperative ‘sumunar marang sapa bae’ can be contextualised with Jesus’ teaching on the openness of the gospel mission to all nations (Mt 28:19) and the inclusivity of gospel light intended for ‘all people’ (Mt 5:16; Jn 3:16). The phrase marang sapa bae in the Sesanti of Sapta Darma removes relational and social boundaries, just as Matthew 5:16 emphasises that good deeds should be seen ‘ἐμπροσθεν τῶν ἀνθρώπων’ [before all people]. In both teachings, the life of light is not spiritual exclusivism but a public, open and transformative witness.

In addition, the principle of selfless love as expressed in the fourth teaching of Wewerah Pitu – namely helping anyone without expecting reward, except out of compassion and mercy – aligns with the ethical imperative of the gospel that demands good works as the fruit of life in the light (Eph 5:8–9; Pt 1 2:12). Matthew 5:16 affirms that the disciples’ light must shine in the form of ‘good works’ [τὰ καλὰ ἔργα] visible to others and directed towards the glorification of God, not personal pride. Thus, this contextualisation is not merely a comparison between two similar ethics but an integration of Sapta Darma’s praxis of love with the theocentric orientation distinctive of Jesus’ theology.

Critically, this process of contextualisation also requires the repositioning of the source of light within the local belief system. In Sapta Darma spirituality, light is understood as an internal human potential driven by ethical awareness and collective values. In contrast, in Christianity, light is the result of an encounter with Christ and his redemptive work. Therefore, the contextual entry point may be built by explaining that the inner light can only truly shine when it is illuminated by the absolute divine light – Christ himself. In contextual language: true sumunar is only possible when the baskara that illuminates is Christ.

Thus, the Sesanti of Sapta Darma provides a valuable cultural framework for communicating the message of Matthew 5:16 contextually. The understanding of light, unconditional acts of love and socially inclusive engagement become conceptual vessels that allow the gospel to be understood in a more incarnational way within the local belief context. Nonetheless, contextualisation must remain critical: enriching the gospel without reducing its meaning, and honouring culture without neglecting the uniqueness of Christ as the centre of God’s revelation.

This study finds a conceptual intersection between the Sesanti of Sapta Darma ‘kudu sumunar pindha baskara’ and Jesus’ teaching in Matthew 5:16 ‘lampsatō to phōs humōn’, particularly in the ethical dimension: both emphasise the importance of displaying good deeds as light in the midst of society. However, there is a fundamental difference in theological foundation. In the Sesanti of Sapta Darma, light originates from the spiritual potential of humans as ethical beings; in Jesus’ teaching, light is not an inherent human quality but a divinely conferred identity of the disciples, manifested through their good works. These works are intended not for self-exaltation but to lead others to glorify God, thereby highlighting the ethical and missiological function of light in the Matthean context.

These findings suggest that the Sesanti of Sapta Darma may serve as a strategic entry point in contextualising the gospel, especially in communicating ethical values culturally. However, such contextualisation must be accompanied by the affirmation that the light in the gospel is theocentric and soteriological, not merely ethical. Thus, the light of Christ not only resonates culturally but also leads to true spiritual transformation.