It was an intelligent thesis, summarizing much of the spiritual quest of Indonesian and other Asian theologians. However, I do not think that this new idea will become popular. My question at this occasion started with the first lines of the thesis and I quote these below:
On page 1 you mention that Jesus Christ has been proclaimed in Indonesia for 500 years. Counting backwards I remember the year 1511 as the conquest of the Sultanata of Malakka by the Portuguese. And further 1522 as the arrival of Portuguese traders in Ternate.
But more than 400 years earlier there were the first Muslim communities, in Samudra Pasai, in Aceh. They proclaimed Jesus as Son of Mary, a Prophet, Word of God, Spirit of God. In your dissertation you do not elaborate these high titles for Jesus, although you want to write and discuss a Christology in the Context of Islam. You also do not open a debate with Muslims denial of Jesus as Son of God.
Still before the arrival of the Portuguese and the Dutch, there was a Muslim mystical tradition in Java where Siti Jenar witnessed about himself that he was united with the divinity. And he was executed as a martyr for this witness. You consider this also as a nice contact between Christian and Muslim discourse. But you hesitate to develop this idea of shahīd because it stresses the violence and the own will of the actor.
Therefore you turn to the idea of qurbān. But it is only used in the Qur’ān for the offering of Qabil or Kain, rejected by God; and in later Muslim terminology it is used for the offering by Abraham. As to Indonesia: there is the practice of sesajen for the ancestors, but no animal offerings. Applied to Jesus there is great problem in accepting here the free will Jesus.