Christmas: Hope in darkness
Benny Susetyo, Jakarta
Christmas is a time to reflect on the meaning of the savior, particularly in the context of this era, a period marked by the crumbling of public civilization.
When I mention the crumbling of public civilization, I wish to emphasize that the problems we are confronting are not only those related to individuals and how to be upstanding citizens but, rather, the problems of how to take good care of things individually while, at the same time, creating a climate that is conducive to improved welfare for all.
The problems faced by the general public are very serious and generally the outcome of the behavior of the well-off, who often act like Togog, a disloyal and opportunistic character in the Javanese shadow puppet story.
Nano Riantiarno's Teater Koma performed a play titled The Republic of Togog some time ago. The play was an analogy for an era when Indonesia was controlled by a number of Togog, a period of time marked by greed and hypocrisy, both conspiring to destroy justice and honesty.
The Republic of Togog is a warning to everyone that there are many Togog around the power center. These Togog always speak wisely and assume their outward appearance of pious people that command respect to mask their very ugly and horrible character traits.
A Togog can incarnate into any character as long as it can seize power. In the Javanese shadow puppet story, for example, Togog becomes Resi Tejamantri, a religious ascetic and mystical leader. In the conflict-ridden Amartapura Kingdom, he pretends to be a wise person like a religious leader. He enters the power center through manipulative scheming. He influences King Samiaji, who does not know that Togog is the spy of the Gilingwesi Kingdom disguised as Resi Tejamantri.
Through cheating, he aims to put Amartapura under his control. At the same time, Durga sends Kalika to persuade Samiaji to make Sadewa an anidotal offering. If this political concession is successful, the ugly-faced Durga can get back her old beautiful face and woo Arjuna.
The Togog in this country are responsible for the damage done to the otherwise peaceful public space. They are involved in conflicts with one another, victimizing the public.
It is this crumbling of public civilization, if one may say so, that has caused the people of this nation to become less moral. In the political realm, their activities are synonymous with efforts to gain status and money.
This is the reason why people tend to behave just as they like. They have no role model to follow. They lack moral guidance for their behavior because their leaders and the media set examples only of activities that benefit them and augment their capital. It has come as no surprise, therefore, that community members have become wild and fierce in the spirit of the survival of the fittest.
It is this gloomy prospect that we must deal with, particularly if we still retain a morsel of orientation in our lives toward civilization. It is these gloomy signs of the future of our nation that we must make bright. A new orientation is needed to create a democratic and civilized public space that favors the ordinary folk.
The church is aware that it is not free from the absence of civilization and is also involved, directly or otherwise, in the creation of the absence of public civilization. The church's attempt to follow God's movement of incarnation must first of all be construed as a movement of repentance.
That is why the 2005 Great Conference of the Indonesian Catholic Churches (SAGKI) has been marked by the church's admission of its involvement in creating or allowing the absence of public civilization in the three pillars of the nation, namely public bodies, the market and the public. The church has not always shown its clear commitment to developing a better life as exemplified by Jesus Christ.
All this has happened because the life of the church is still dominated by the old habitus, which is not in tune with what God has decreed and has become real in the event of incarnation. It can happen because there is a feeling of powerlessness because of considering oneself to be a minority, the separation between what is sacred and what is profane, the practice of talking rather than taking real action.
The old habitus must be abandoned. The church must find and develop a new habitus, such as being involved in the public's positive activities, changing the pattern of thought; being faithful to a process, being militant and hard-working, always opening oneself to all groups; doing exemplary deeds; spreading news of values and being imbued with the spirit to fight for social piety.
We hope for the emergence of a new habitus and a public space where the poor and the destitute will be protected. This year at Christmas we are encouraged to be no longer afraid to face the world which, today, is no longer hospitable and friendly.
This brings to mind the conditions faced by Mary, whose era was also marked by injustices, hypocrisy, dishonesty, oppression, manipulation and despotism. God brought forth tidings of joy. These tidings came not to prime ministers, kings, rulers and tycoons but they came through a village girl called Mary.
Mary was the picture of a modest and innocent mother. However, a great mystery enwrapped her modesty. She could break through the dark horizon to let in light. When other people were powerless and hopeless, Mary was present among them.
When angels' greetings were conveyed to Mary "Hail to You that is blessed", this greeting served as a token of salvation that was present in the embodiment of Mary. The good tidings signified the alienation of human beings, who were controlled by their wild desires, revenge and the struggle for power, riches and crowns.
This chain was broken off by this "Hail Mary" greeting. The angels said, "Don't be afraid because you are blessed with love, in fact, you will be impregnated and give birth to the Messiah who mankind has been awaiting."
Christmas brings with it good tidings to those who are modest and sincere. Hope is still aflame in the midst of darkness.
The writer is a Catholic priest.