Our freedom of religion<\/p>\n
Benny Susetyo , Jakarta<\/p>\n
An interesting issue that should warrant our curiosity in
\nrelation to the new government is its view on religion and the
\nproblems inherent in it. In this context, many of us are waiting
\nto see what policies the new religious affairs minister will take
\nto ensure the protection of religious plurality in Indonesia.<\/p>\n
Our experiences show that in this regard, these policies must
\nat least be focused on a fundamental matter, namely, the
\nrealization of religious practices with a dimension of plurality
\nwithin the framework of a unitary state.<\/p>\n
It must be borne in mind that our national unity will survive
\nif religion becomes a spiritual inspiration, not simply an
\naspiration. When religion becomes an inspiration, it will
\nappreciate collective devoutness, not merely individual
\ndevoutness. In this perspective, those professing a different
\nfaith will be viewed as relatives and friends, not foes.<\/p>\n
When religion becomes an aspiration, it will tend to view
\neverything outside its own group as its foes. Friendship will be
\nmade only for formality's sake and will never be deeply rooted in
\neveryone's mind. As a result, religion has frequently been turned
\ninto an issue used to despise other groups. Plurality is hardly
\nappreciated when religion is viewed only as an aspiration that
\none must fight for. When it is construed as an aspiration,
\nreligion will be dragged into the political domain and agenda.<\/p>\n
It is in this context that the policies of the Ministry of
\nReligious Affairs should be focused on how to strengthen
\nreligious plurality in Indonesia. It must, at least, be
\nincreasingly stressed that the orientation of the religious
\naffairs ministry is to serve as a communication link for various
\nreligious institutions. This means that the government assigns
\nitself the job of mediator for existing religious institutions
\nand will not intervene in these institutions. In the future,
\ntherefore, the ministry must focus itself more on drawing up
\npolicies that will make religious followers more mature and
\nprevent them from taking the law into their own hands or
\ndemonstrating an arrogant and overbearing attitude.<\/p>\n
It is only to be expected that the ministry should be able to
\nfoster the values of humanity, unity and justice. Religious
\nfollowers must make these values their common reference in
\nestablishing a new world order. Only when the government ensures
\nthat its policies are nondiscriminatory can this new world order
\ncome into being.<\/p>\n
It follows, then, that the central role that the ministry can
\nplay will be to encourage Indonesians to better understand their
\nreligions authentically. For this purpose, the ministry must be
\nable to take a neutral stance and stay away from religious
\ndifferences.<\/p>\n
The differences that are found in society must be well managed
\nby developing multicultural education. The idea is that the
\nministry must start changing its paradigm as \"a regulator of
\nreligions\" into that of a \"religious communicator.\"<\/p>\n
In carrying out all these tasks, some things must be looked
\ninto.<\/p>\n
First, the ministry should serve the public. In this sense,
\nthis ministry must be able to take care of public interests, not
\njust the interests of a particular religion or group. Public
\ninterests concern the right to perform a religious service and
\nprofess one's faith. If problems arise that will disrupt
\ninterfaith relations, the ministry must serve as the mediator for
\nthe conflicting parties and must never come in defense of a
\nparticular group.<\/p>\n
Second, it is necessary for the ministry to stay away from any
\nparticular political interests. The policies that this ministry
\ndraws up must reflect the notion of \"unity in diversity\".<\/p>\n
Third, it is expected that the ministry can develop
\ncommunication with other religious institutions in Indonesia.
\nContinuous communication will be very helpful to build mutual
\ntrust in religious practices in Indonesia.<\/p>\n
Fourth, it is also expected that the religious affairs
\nministry can develop multicultural education in various studies
\nabout the practice of plurality in Indonesia. This is a very
\nclear task indeed because a religious education that respects
\nplurality must be oriented toward the value of togetherness as a
\nnation.<\/p>\n
Fifth, it is expected that the religious affairs ministry must
\nadopt a more transparent attitude in issuing various policies
\nconcerned with the lives of religious followers. It is now the
\ntime to replace exclusiveness and \"hide-and-seek\" practices with
\ntransparency, tolerance, honesty and justice. It is obvious that
\nevery policy that the religious affairs ministry draws up should
\nbe known by the people as a whole and should involve them.
\nOtherwise, the impact that these policies will exert will always
\nbe worse than expected and will always be detrimental to a
\nparticular group.<\/p>\n
Finally it is expected that we should not be trapped in
\nindividual cases but should be concerned with the substance of
\nthese case, which is none other than how we translate Pancasila
\ninto reality consistently, with a particular emphasis on the
\nvalue of the principle of \"Belief in One Supreme God\", as a
\nreference in our endeavor to inculcate the values of humanity and
\njustice on our minds.<\/p>\n
Once again, religion should never be used as a means to
\naccommodate our aspirations. Instead, it is a means for spiritual
\ninspiration in building solidarity and humanity. It is this
\nauthentic religious orientation that must serve as a foundation
\non which our religiosity will be put in order.<\/p>\n
The writer is executive secretary of Interfaith and Belief
\nCommission of the Indonesian Conference of Bishops (KWI).<\/p>",
"url": "https:\/\/jawawa.id\/newsitem\/our-freedom-of-religion-1447893297",
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