Muslims and Catholics relations in Indonesia

Muslims and Catholics relations in Indonesia

Local Church effort in the context of dialogue.

In collaboration with the Commission of Inter religious dialogue in almost every diocese or because of the local need, the parishes develop dialogues of different kinds with adherents of other religions. Almost in every Pastoral Letters in the last 5 years, the Bishops encourage dialogue among other religion.

1997: We need to develop a spirit of brotherhood and equality among cultural, ethnic, religious and faith community, as a frame of reference for co-existence in Indonesia. (Concern and Hope, Lenten pastoral letter, 1997, page 7)

Dear brothers and sisters, We must have an open and positive attitude, particularly, in what concerns our relationship with the faithful of other religions and beliefs. If there remains a feeling of fear and suspicion. let us overcome it by mutually approaching and speaking with one another. Let us listen to their concerns and share with them our own concerns. Let us together seek after and struggle for our common good and well-being. ..()

In spite of certain irritations in our relationship, let us not forget that there is far more good that remains in our relations with each other and that there are many Moslem faithful and their leaders who maintain friendly relations with us. During the Situbondo incident, for instance. it was touching to see the gestures of protection and security accorded to our Catholic brethren by our Moslem brothers; the reassuring messages and statements from Moslem leaders and their participation in restoring buildings which were razed and destroyed.

Let us then be vigilant and wise, so as not to politicize our religion; neither should we ever allow, whichever party, to politicize it, nor use it as a political tool.

With our brother Protestant Christians, Moslems, Hindus, Buddhist and brothers of other beliefs, we must, together, seek an answer to questions concerning the meaning and purpose of life, deepen the practice of religion; to strive to attain freedom from fear and fetters, with love and faith in God ... ( )

Let us, therefore, spare no effort in bringing about inter religious dialogue at all levels. Let prominent Catholics be acquainted with prominent figures of other religions. Where we, as Catholics, are the majority, let the faithful of other religions feel secure and fully accepted by us. And, where we are a minority, let us remain open, yes, even take the initiative to associate and cooperate with the faithful, as well as with prominent persons, of other religions. We must be aware that the Government can initiate good relations among members of different religions, but its realization and growth should be brought about by the faithful themselves. An attitude of openness and a spirit of cooperation is not a tactic to be secure; but as citizens, it is a must in the formation and development of national unity; and as Catholics, it is a must in Christian faith. (Concern and Hope, Lenten pastoral letter, I 997, page 1 1 -12)

1999: We can still see the reform movement, particularly among the youth, the world of higher education, intellectuals, legal advocates and non-governmental organizations, along with movements to empower the people. Concurrently, we state our hope that the reform movement remains pure, and becomes our joint property as a nation. We are also proud that we may witness the consciousness and aliveness of inter-ethnic and inter-faith activities that prioritize the interest of the whole nation.

There is concern for the fate of others, particularly those who are neglected, poor and weak, including the defense of children and women' s rights. Arise and Be Unwavering in Hope. (Arise and Be Unwavering in Hope, Easter 1999 Pastoral Letter of the Indonesian Bishops' Conference, page 9)

2001: In the hearts of all love is present towards others and it is spontaneously moved to assist those who are suffering. When accidents, riots and chaos occurs, we often hear about the kind actions of someone who saves his/her neighbors, helps and cares for those who are victims although they are of a different religion or ethnic group. In the Moluccas, for example, the Women's Concern Movement arose. i.e. a movement of Moslem, Christian and Catholic women who work together to relieve the suffering around them and work for peace. The spirit of brotherly/sisterly love among citizens of different religions was also clearly expressed in the statement that strongly rebuked the Christmas terror. There is an impression that all religions feel attacked by that action. The intention of those explosions is extremely clear, i.e. pit one religion against another. However, at that time the people refused to be placed in opposition to each other. The people of different religions refused to become an agent for political aims. That terror wanted to give the impression that people of one religion wanted to attack those of another religion. It was all meant to create enmity and if possible more chaos which would destroy democratization and reform. Therefore, we should not enter the trap so placed to ensnare us. We should not be carried into an emotional attitude towards other ethnic groups or religions, because that is exactly what they want us to do. The death of a young Moslem while protecting the parishioners of a church in East Java last Christmas is the proof, memory and strength which encourages us to continuously build harmony between religions. Do not we all have teachings that encourage us to spread the seeds of love and refuse all forms of violence? (Put in Order the Nation's Morality, Pastoral Letter of the Indonesian Bishops' Conference, 2001 , page l2-13)

2001, November: The Implementation of a Religious Law for All Citizens: Although, we firmly hold that we must follow the way given by God to humanity; however, no authority whatsoever may impose this obligation. Religion and living religion must always seek protection in the area of human freedom. Because of that, the submission of the living of one's religion to State ' power will increasingly open the opportunity for tyranny, violence, and injustice by the State and its agencies, particularly if the above actions are legitimized by religion.

In the Indonesian context, we must remember that the State is not an Islamic Religious State. The citizens of this country follow many religions: Islam, Catholic, Protestant, Hindu, Buddhist, Confucian, Believers in the One God, and also those who by their own consciences choose not to follow any of the institutional religions. The argument that the application of Islamic Law is enforced only on Muslims is untenable because Muslims live together with other people of other religions. Consequently, it is certain that areas of Muslim life will be in contact with citizens of other religions.

Nevertheless, in the encounters and lives of people of different religions, we can discover values we hold in common that unite us. We must struggle for those universal values that originate in our religious traditions through democratic networks so that they are enacted into laws for all citizens.

Therefore, we support praiseworthy efforts in the above mentioned direction. We suggest that the Catholic Faithful study and understand in depth the controversy around Islamic Law. Then, together with members of other religions, we can discover other values that can pull this nation out of its grave and restore the shattered image of God. (Our Participation in Restoring Human Dignity and The Universe, Message from the Indonesian Bishops' Conference, November 2001, page 24)

Adherents of other religions not a threat

There are those who don't view adherents of other religions as a threat. They express their appreciation of other religions publicly. They even pray together. There are such people among Muslims.

Such people come together in many inter-religious organizations as ICRP (Indonesian Conference on Religion and Peace, in MADIA (Masyarakat Dialog Antaragama - Society of Intereliguous Dialogue). Even a Minister of Religious Affairs as a teacher has written:"... may we Indonesian Muslims accept the Republic Indonesia based on Pancasila as a final target of our political aspiration, and not only as an intermediary or a stepping stone to gain another targets". (H. Munawir Sjadzali, M.A., Islam dan Tata Negara, Universitas Indonesia, 1990, 236).

In the times of hardship, they come together to pray. This prayer which is anti-violent in tone, was composed by people from different religions. It is offered by a Muslim and has been broadcast through the media for several months.

Another example of companionship is the funeral of a catholic priest. When Father Manguwijaya a diocesan priest from the Archdiocese of Semarang, known as a novelist, social worker and columnist died, a leading Balinese Hindu figure Mrs. Gedong Oka, as well as soothsayers Mr. Permadi joined hundreds of farmers to come to the funeral. Prayers for the dead were held by Muslims grouped in the Forum Persaudaraan Umat Beriman Yogyakaria (Yogyakarta Brother-sisterhood Forum of the Faithful). Another example, at the funeral of the Bishop of Purwokerto, a Muslim leader KH Noer Iskandar Albarsany, the director of the Al Hadiyah Pesantren (Institute of Education) said: "Islam considers him a sufi, a man who surrenders totally to the Lord. Because of his total surrender to The Almighty, in Islam he is called a sufi, a man who makes himself close to God the Almighty with sincerity. He is a catholic leader, a figure yearning for a people who love peace".

In Jakarta, the capital city, the leaders of different religions are united in the National Moral Campaign to reflect on the moral situation of the country by issuing their moral teaching to the people.

Sources of on-going tension

Below I list some of the main sources of on going tension in the relationship between Christians and Muslims which we have inherited from the old regime in Indonesia.

(1) The Regulation on the construction of buildings for religious worship: On September 13, 1969. The Minister of Religious Affairs and the Minister of Internal Affairs issued a joint instruction. A special permit from the governor of the province should be obtained before the erection of any religious building could be started. Building for religious purpose should not be built in the midst of communities of different faiths and that family house should not be used as place of worship.

(2) The Decree on propagation of religion: On August 15, 1978, the Minister of Religious Affairs issued a decree No. 70. Propogation of religion is not allowed if its is directed to persons who already have a religion.

(3) Te Decree on the use of foreign support for the expansion of religion in Indonesia: Decree No. 77/78. No financial support from foreign countries may be distributed except by permission of the Minister of Religious Affairs and that right to work is not given to expatriate missionaries.

(4) National Marriage Bill 1973, Law of Islamic Court 1989, Law of National Education 1989.

(5) Transmigration and dispossession of land.

(6) The coming up of the hard-liners groups.

Vision and perspective for the future

The only vision is to build harmony. But we have to view the real situation, We have to find out the best possibility in every situation. There are four kinds of situation in which we have to be together with people from different religious backgrounds to collaborate to create harmony.

Hostility: It is believed that there is no religion in Indonesia which teaches its adherents to grow hostile attitude towards others. Hostility must be avoided. So if there is a conflict between groups, the primary cause is not religion. But because it is said that religion has a very important role in life, in some conflicts the religious leaders are called to express their regrets and to exhort their adherents to be patient and control themselves from not responding brutally and to ask the government to provide security for the people. Sometimes the statements give an impression that the primary cause of the conflict is religion and that the government is the one is the most capable to solve the religious problem. In fact, the symbols of religions are misused by the provacator to put one against other, that by dividing, they could rule in a more forceful way.

Tolerance: Theoretically tolerance is a minimum demand of a civilized society. But the idea of tolerance is more based on the will and the knowledge of the actor about the religion of others. Citizens need a tolerance which is expressed in the law, a tolerance which is more performed in the structure. But tolerance can bring people to a sterile interrelation. Tolerance can bring about an a attitude of letting neighbor to walk on their path of life with little communication. Tolerance is not enough but we are still struggling with it.

Dialogue: Dialogue needs communication and relationship. The idea of dialogue demands the followers of different religions to drop the concepts and feelings that one's religion is superior than the other's, to understand that religions as recorded in history have strengths and weakness, have negative and positive performances, that a follower of one religion may hear good tidings from the other religion, because in spite of some differences, there are a big number of similarities among different religions.

True brotherhood and sisterhood: There is a common project for doing good for the benefit of others and in Indonesia, there is a challenge on how the ordinary people realize the meaning of religion in paying respect to human value. In this state, the followers of different religions must understand that their enemy is not the adherents of other religion, but those who are against the promotion of human values. Here God is the one who loves human being that those who believe in Him are demanded to love their fellow as brothers and sisters. Because they are loved by God, they are invited to participate in His creation which is still being continued until now, at present in Indonesia. The believers are called to keep nature as God intends it to be. True brotherhood and sisterhood is a call to collaborate in building a better world so that it becomes a place in which human beings loved by God can live according to their dignity.

-- Ignatius Ismartono, SJ