Muslims and Catholics relations in Indonesia<\/p>\n
Local Church effort in the context of dialogue.<\/p>\n
In collaboration with the Commission of Inter religious dialogue
\nin almost every diocese or because of the local need, the
\nparishes develop dialogues of different kinds with adherents of
\nother religions. Almost in every Pastoral Letters in the last 5
\nyears, the Bishops encourage dialogue among other religion.<\/p>\n
1997: We need to develop a spirit of brotherhood and equality
\namong cultural, ethnic, religious and faith community, as a frame
\nof reference for co-existence in Indonesia. (Concern and Hope,
\nLenten pastoral letter, 1997, page 7)<\/p>\n
Dear brothers and sisters, We must have an open and positive
\nattitude, particularly, in what concerns our relationship with
\nthe faithful of other religions and beliefs. If there remains a
\nfeeling of fear and suspicion. let us overcome it by mutually
\napproaching and speaking with one another. Let us listen to their
\nconcerns and share with them our own concerns. Let us together
\nseek after and struggle for our common good and well-being. ..()<\/p>\n
In spite of certain irritations in our relationship, let us
\nnot forget that there is far more good that remains in our
\nrelations with each other and that there are many Moslem faithful
\nand their leaders who maintain friendly relations with us. During
\nthe Situbondo incident, for instance. it was touching to see the
\ngestures of protection and security accorded to our Catholic
\nbrethren by our Moslem brothers; the reassuring messages and
\nstatements from Moslem leaders and their participation in
\nrestoring buildings which were razed and destroyed.<\/p>\n
Let us then be vigilant and wise, so as not to politicize our
\nreligion; neither should we ever allow, whichever party, to
\npoliticize it, nor use it as a political tool.<\/p>\n
With our brother Protestant Christians, Moslems, Hindus,
\nBuddhist and brothers of other beliefs, we must, together, seek
\nan answer to questions concerning the meaning and purpose of
\nlife, deepen the practice of religion; to strive to attain
\nfreedom from fear and fetters, with love and faith in God ... ( )<\/p>\n
Let us, therefore, spare no effort in bringing about inter
\nreligious dialogue at all levels. Let prominent Catholics be
\nacquainted with prominent figures of other religions. Where we,
\nas Catholics, are the majority, let the faithful of other
\nreligions feel secure and fully accepted by us. And, where we are
\na minority, let us remain open, yes, even take the initiative to
\nassociate and cooperate with the faithful, as well as with
\nprominent persons, of other religions. We must be aware that the
\nGovernment can initiate good relations among members of different
\nreligions, but its realization and growth should be brought about
\nby the faithful themselves. An attitude of openness and a spirit
\nof cooperation is not a tactic to be secure; but as citizens, it
\nis a must in the formation and development of national unity; and
\nas Catholics, it is a must in Christian faith. (Concern and Hope,
\nLenten pastoral letter, I 997, page 1 1 -12)<\/p>\n
1999: We can still see the reform movement, particularly among
\nthe youth, the world of higher education, intellectuals, legal
\nadvocates and non-governmental organizations, along with
\nmovements to empower the people. Concurrently, we state our hope
\nthat the reform movement remains pure, and becomes our joint
\nproperty as a nation. We are also proud that we may witness the
\nconsciousness and aliveness of inter-ethnic and inter-faith
\nactivities that prioritize the interest of the whole nation.<\/p>\n
There is concern for the fate of others, particularly those
\nwho are neglected, poor and weak, including the defense of
\nchildren and women' s rights. Arise and Be Unwavering in Hope.
\n(Arise and Be Unwavering in Hope, Easter 1999 Pastoral Letter of
\nthe Indonesian Bishops' Conference, page 9)<\/p>\n
2001: In the hearts of all love is present towards others and
\nit is spontaneously moved to assist those who are suffering. When
\naccidents, riots and chaos occurs, we often hear about the kind
\nactions of someone who saves his\/her neighbors, helps and cares
\nfor those who are victims although they are of a different
\nreligion or ethnic group. In the Moluccas, for example, the
\nWomen's Concern Movement arose. i.e. a movement of Moslem,
\nChristian and Catholic women who work together to relieve the
\nsuffering around them and work for peace. The spirit of
\nbrotherly\/sisterly love among citizens of different religions was
\nalso clearly expressed in the statement that strongly rebuked the
\nChristmas terror. There is an impression that all religions feel
\nattacked by that action. The intention of those explosions is
\nextremely clear, i.e. pit one religion against another. However,
\nat that time the people refused to be placed in opposition to
\neach other. The people of different religions refused to become
\nan agent for political aims. That terror wanted to give the
\nimpression that people of one religion wanted to attack those of
\nanother religion. It was all meant to create enmity and if
\npossible more chaos which would destroy democratization and
\nreform. Therefore, we should not enter the trap so placed to
\nensnare us. We should not be carried into an emotional attitude
\ntowards other ethnic groups or religions, because that is exactly
\nwhat they want us to do. The death of a young Moslem while
\nprotecting the parishioners of a church in East Java last
\nChristmas is the proof, memory and strength which encourages us
\nto continuously build harmony between religions. Do not we all
\nhave teachings that encourage us to spread the seeds of love and
\nrefuse all forms of violence? (Put in Order the Nation's
\nMorality, Pastoral Letter of the Indonesian Bishops' Conference,
\n2001 , page l2-13)<\/p>\n
2001, November: The Implementation of a Religious Law for All
\nCitizens: Although, we firmly hold that we must follow the way
\ngiven by God to humanity; however, no authority whatsoever may
\nimpose this obligation. Religion and living religion must always
\nseek protection in the area of human freedom. Because of that,
\nthe submission of the living of one's religion to State ' power
\nwill increasingly open the opportunity for tyranny, violence, and
\ninjustice by the State and its agencies, particularly if the
\nabove actions are legitimized by religion.<\/p>\n
In the Indonesian context, we must remember that the State is
\nnot an Islamic Religious State. The citizens of this country
\nfollow many religions: Islam, Catholic, Protestant, Hindu,
\nBuddhist, Confucian, Believers in the One God, and also those who
\nby their own consciences choose not to follow any of the
\ninstitutional religions. The argument that the application of
\nIslamic Law is enforced only on Muslims is untenable because
\nMuslims live together with other people of other religions.
\nConsequently, it is certain that areas of Muslim life will be in
\ncontact with citizens of other religions.<\/p>\n
Nevertheless, in the encounters and lives of people of
\ndifferent religions, we can discover values we hold in common
\nthat unite us. We must struggle for those universal values that
\noriginate in our religious traditions through democratic networks
\nso that they are enacted into laws for all citizens.<\/p>\n
Therefore, we support praiseworthy efforts in the above
\nmentioned direction. We suggest that the Catholic Faithful study
\nand understand in depth the controversy around Islamic Law. Then,
\ntogether with members of other religions, we can discover other
\nvalues that can pull this nation out of its grave and restore the
\nshattered image of God. (Our Participation in Restoring Human
\nDignity and The Universe, Message from the Indonesian Bishops'
\nConference, November 2001, page 24)<\/p>\n
Adherents of other religions not a threat<\/p>\n
There are those who don't view adherents of other religions as
\na threat. They express their appreciation of other religions
\npublicly. They even pray together. There are such people among
\nMuslims.<\/p>\n
Such people come together in many inter-religious
\norganizations as ICRP (Indonesian Conference on Religion and
\nPeace, in MADIA (Masyarakat Dialog Antaragama - Society of
\nIntereliguous Dialogue). Even a Minister of Religious Affairs as
\na teacher has written:\"... may we Indonesian Muslims accept the
\nRepublic Indonesia based on Pancasila as a final target of our
\npolitical aspiration, and not only as an intermediary or a
\nstepping stone to gain another targets\". (H. Munawir Sjadzali,
\nM.A., Islam dan Tata Negara, Universitas Indonesia, 1990, 236).<\/p>\n
In the times of hardship, they come together to pray. This
\nprayer which is anti-violent in tone, was composed by people from
\ndifferent religions. It is offered by a Muslim and has been
\nbroadcast through the media for several months.<\/p>\n
Another example of companionship is the funeral of a catholic
\npriest. When Father Manguwijaya a diocesan priest from the
\nArchdiocese of Semarang, known as a novelist, social worker and
\ncolumnist died, a leading Balinese Hindu figure Mrs. Gedong Oka,
\nas well as soothsayers Mr. Permadi joined hundreds of farmers to
\ncome to the funeral. Prayers for the dead were held by Muslims
\ngrouped in the Forum Persaudaraan Umat Beriman Yogyakaria
\n(Yogyakarta Brother-sisterhood Forum of the Faithful). Another
\nexample, at the funeral of the Bishop of Purwokerto, a Muslim
\nleader KH Noer Iskandar Albarsany, the director of the Al Hadiyah
\nPesantren (Institute of Education) said: \"Islam considers him a
\nsufi, a man who surrenders totally to the Lord. Because of his
\ntotal surrender to The Almighty, in Islam he is called a sufi, a
\nman who makes himself close to God the Almighty with sincerity.
\nHe is a catholic leader, a figure yearning for a people who love
\npeace\".<\/p>\n
In Jakarta, the capital city, the leaders of different
\nreligions are united in the National Moral Campaign to reflect on
\nthe moral situation of the country by issuing their moral
\nteaching to the people.<\/p>\n
Sources of on-going tension<\/p>\n
Below I list some of the main sources of on going tension in
\nthe relationship between Christians and Muslims which we have
\ninherited from the old regime in Indonesia.<\/p>\n
(1) The Regulation on the construction of buildings for
\nreligious worship: On September 13, 1969. The Minister of
\nReligious Affairs and the Minister of Internal Affairs issued a
\njoint instruction. A special permit from the governor of the
\nprovince should be obtained before the erection of any religious
\nbuilding could be started. Building for religious purpose should
\nnot be built in the midst of communities of different faiths and
\nthat family house should not be used as place of worship.<\/p>\n
(2) The Decree on propagation of religion: On August 15, 1978,
\nthe Minister of Religious Affairs issued a decree No. 70.
\nPropogation of religion is not allowed if its is directed to
\npersons who already have a religion.<\/p>\n
(3) Te Decree on the use of foreign support for the expansion
\nof religion in Indonesia: Decree No. 77\/78. No financial support
\nfrom foreign countries may be distributed except by permission of
\nthe Minister of Religious Affairs and that right to work is not
\ngiven to expatriate missionaries.<\/p>\n
(4) National Marriage Bill 1973, Law of Islamic Court 1989,
\nLaw of National Education 1989.<\/p>\n
(5) Transmigration and dispossession of land.<\/p>\n
(6) The coming up of the hard-liners groups.<\/p>\n
Vision and perspective for the future<\/p>\n
The only vision is to build harmony. But we have to view the
\nreal situation, We have to find out the best possibility in every
\nsituation. There are four kinds of situation in which we have to
\nbe together with people from different religious backgrounds to
\ncollaborate to create harmony.<\/p>\n
Hostility: It is believed that there is no religion in
\nIndonesia which teaches its adherents to grow hostile attitude
\ntowards others. Hostility must be avoided. So if there is a
\nconflict between groups, the primary cause is not religion. But
\nbecause it is said that religion has a very important role in
\nlife, in some conflicts the religious leaders are called to
\nexpress their regrets and to exhort their adherents to be patient
\nand control themselves from not responding brutally and to ask
\nthe government to provide security for the people. Sometimes the
\nstatements give an impression that the primary cause of the
\nconflict is religion and that the government is the one is the
\nmost capable to solve the religious problem. In fact, the symbols
\nof religions are misused by the provacator to put one against
\nother, that by dividing, they could rule in a more forceful way.<\/p>\n
Tolerance: Theoretically tolerance is a minimum demand of a
\ncivilized society. But the idea of tolerance is more based on
\nthe will and the knowledge of the actor about the religion of
\nothers. Citizens need a tolerance which is expressed in the law,
\na tolerance which is more performed in the structure. But
\ntolerance can bring people to a sterile interrelation. Tolerance
\ncan bring about an a attitude of letting neighbor to walk on
\ntheir path of life with little communication. Tolerance is not
\nenough but we are still struggling with it.<\/p>\n
Dialogue: Dialogue needs communication and relationship. The
\nidea of dialogue demands the followers of different religions to
\ndrop the concepts and feelings that one's religion is superior
\nthan the other's, to understand that religions as recorded in
\nhistory have strengths and weakness, have negative and positive
\nperformances, that a follower of one religion may hear good
\ntidings from the other religion, because in spite of some
\ndifferences, there are a big number of similarities among
\ndifferent religions.<\/p>\n
True brotherhood and sisterhood: There is a common project for
\ndoing good for the benefit of others and in Indonesia, there is a
\nchallenge on how the ordinary people realize the meaning of
\nreligion in paying respect to human value. In this state, the
\nfollowers of different religions must understand that their enemy
\nis not the adherents of other religion, but those who are against
\nthe promotion of human values. Here God is the one who loves
\nhuman being that those who believe in Him are demanded to love
\ntheir fellow as brothers and sisters. Because they are loved by
\nGod, they are invited to participate in His creation which is
\nstill being continued until now, at present in Indonesia. The
\nbelievers are called to keep nature as God intends it to be. True
\nbrotherhood and sisterhood is a call to collaborate in building a
\nbetter world so that it becomes a place in which human beings
\nloved by God can live according to their dignity.<\/p>\n
-- Ignatius Ismartono, SJ<\/p>", "url": "https:\/\/jawawa.id\/newsitem\/muslims-and-catholics-relations-in-indonesia-1447893297", "image": "" }, "sponsor": "Okusi Associates", "sponsor_url": "https:\/\/okusiassociates.com" }