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