Interfaith dialogue and cooperation across faiths: The experience of Indonesia

Transcription

1 Article Interfaith dialogue and cooperation across faiths: The experience of Indonesia Theology Today 2016, Vol. 73(1) 46 59! The Author(s) 2016 Reprints and permissions: sagepub.co.uk/journalspermissions.nav DOI: / ttj.sagepub.com Adrianus Sunarko OFM Driyarkara School of Philosophy, Jakarta Abstract On the one hand, it can not be denied that the statements of Vatican II about other religions promoted the development of dialogic relations with other faiths. On the other hand, some question and criticize Vatican II for not providing an adequate basis for genuine dialogue which has to go both ways. In addition to dialogue in terms of attitudes towards people of other religions, dialogue needs to include a sense of cooperation between different religions in community building. In the Indonesian context, the adherents of different religions are challenged to dialogue and cooperate positively in the development of its unique form of democracy. And good cooperation across faiths can have a positive impact on the quality of interfaith dialogue. Keywords religion, dialogue, cooperation, democracy, theocracy Interfaith dialogue: Vatican II on other religions and the response of the Catholic Church of Indonesia Vatican II on other religions To precisely understand Vatican II s viewpoint on other religions and their adherents, and what impulses that Vatican II has been delivering to the interreligious dialogue praxis, it is important to notice two dominant schools of theology that influenced interreligious dialogue in the years before Vatican II. The first is the fulfillment theory, held by such figures as Hans Urs von Balthasar, Jean Danielou, and Henri de Lubac. The second is the theory of the mystery of Christ s presence in Corresponding author: Adrianus Sunarko OFM, Driyarkara School of Philosophy, Cempaka Putih Indah 100 A, Jakarta 10520, Indonesia. narkoofm@yahoo.de

2 Sunarko OFM 47 other religions held by figures such as Karl Rahner, Hans Ku ng, Raimon Panikkar, and Gustave Thils. 1 The two schools of theology do not differ on the topic of salvation of non-christians. Both theories affirm the possibility of salvation for people outside the Church. Christ s work of salvation is not only for members of the Church but also for those who are not baptized. The difference between the two theological theories lies in their attitudes towards non-christian religions, not to individuals. According to the fulfillment position, other religions can indeed be viewed positively as a preparation for the gospel before the coming of Jesus Christ. But after the coming of Jesus, other religions lose their positive meaning. They become obsolete...and are henceforth deprived of any positive role in the salvation of their members. 2 In contrast, the theology of Christ s presence in other religions remains positive toward other religions as means of God s grace in Jesus Christ. They serve in some way as the channels through which God s offer of grace in Jesus Christ reaches out to the followers of those religions. 3 It is clear that our attitude to both individuals of other religions as well as toward the religions themselves determines whether we can dialogue with them or not. Henceforth, to really comprehend the impulse that Vatican II has given for the praxis of dialogue, we need to understand the views of Vatican II on two things: persons of other faiths and other religions themselves. Regarding the attitude toward persons of other faiths, the documents of Vatican II have a positive outlook on the possibility of salvation for all people of good will who live in accordance with the guidance given to them. Ad Gentes 7, for example, speaks of those who, through no fault of their own, do not know the gospel. God can also lead them to faith. More than that, Vatican II also gives an explanation of how it can happen. The universality of the work of the Holy Spirit confirms that the paschal mystery of Christ touches everyone. The paschal mystery not only applies to the Christian faithful, but is for all people of good will. The heart becomes the arena of the invisible activity of grace. Since Christ died for everyone, and humanity s ultimate call is only one, which is divine, we must hold that the Holy Spirit opens the possibility for everyone, in ways known to God alone. 4 The idea of the possibility of salvation for those who are not Christian is not entirely new. It has long been held in theological views on implicit baptism, baptism of desire. What may be new from Vatican II is in an optimistic or positive attitude to the world at large. It is most visible in the pastoral constitution Gaudium et Spes. 1. See Jacques Dupuis, S.J., Toward a Christian Theology of Religious Pluralism (Maryknoll, NY: Orbis, 1997), Dupuis, Toward a Christian Theology of Religious Pluralism, Ibid. 4. Gaudium et Spes 22.

3 48 Theology Today 73(1) In addition it can be said that Vatican II speaks more forcefully about this when compared with previous documents. What in previous Church s documents was affirmed firmly but cautiously as a possibility based on God s infinite mercy and in any event to be left to His counsel, is being taught by the council with unprecedented assurance: in ways known to Him, God can lead those who, through no fault of their own, are ignorant of the Gospel to that faith without which it is impossible to please him (Heb 11:6) (AG 7). 5 Regarding the attitude toward religions themselves, this case is a little more complex. May the complex socio-doctrinal realities of the religions be considered as legitimate means of relating to God? Are they, then, providentially devised...by Him as efficaciously promoting the salvation of their members? 6 On the one hand Vatican II took a step forward by not just talking about the possibility of salvation for each individual adherent of other religions, but by speaking of the positive relationship of the Church 7 with other religions. 8 We find in many Vatican II texts explicit recognition of the presence of God in other religions: in their teachings, in their rites, ways of life, creeds, cults, and their rules of conduct. Lumen Gentium, for example, speaks of whatever is good and right, in them, the Church sees as a preparation for the Gospel, and as His gift, which enlightens everyone, in order to finally obtain life. 9 Gaudium et Spes also gives its attention to everyone who acknowledges God, and to the traditions in which they preserve elements of the religious and humane. 10 The Decree on the Missionary Activity of the Church speaks of truth or mercy anywhere, which is present in the nations as God s secret presence, 11 of the traditions of penance and contemplation...the seeds of which have been planted by God in ancient cultures, 12 and of the seeds of the Word hidden 13 in traditions of other nationalities and religions. And Nostra Aetate insists on the Church s sincere respectfulness of the ways of acting and living, the principles and teachings, which are in many ways different from what she believes and teaches, but nonetheless often reflect the light of Truth, which enlightens everyone Dupuis, Toward a Christian Theology of Religious Pluralism, Ibid, Ibid, See Karl Rahner, On the Importance of the Non-Christian Religions for Salvation, Theological Investigations (London: Darton, Longman and Todd, 1984), 18: Lumen Gentium Gaudium et Spes Ad Gentes Ad Gentes Ad Gentes Nostra Aetate 2.

4 Sunarko OFM 49 The positive statements the Church made toward other religions certainly motivate everyone to take an open attitude, be humble, and have the willingness to build dialogue with other religions. Based on this positive assessment, the Council of Vatican II states firmly to all Christ s disciples to unite themselves to other people, realizing themselves as a part of the societies in their own environments, and involved themselves into the cultural and social lives of the societies through various means of communication and socialization, and also activities. They should really understand the traditions of their nations and religions, and with joy and respect try earnestly to find the seeds of the Word hidden in them. 15 On the other hand, some frequently asked questions are: To what extent does Vatican II really gave a positive assessment of other religions? How far does the council really go in recognizing the positive values in the religious traditions? Does the council come to understanding that those religious traditions hold their contributions to the God s salvation plan for all people? How does the council really see the relationship between the Christian religion with other religions: as something that is unidirectional (Christian religion contributing to other religions), or as mutually giving and receiving? 16 That those sort of questions emerged is understandable regarding to the Council document s formulations in describing the relation between Christianity and non- Christian religions which are very frequently in the form of what the followers of the theology theory of fulfillment usually use. To non-christian religions Christianity takes the role of nourishing, elevating and accomplishing, 17 illuminating and healing, 18 illuminating with the light of the gospel, liberating, bringing back to the power of God the Savior. 19 Because of such formulations some people come to the opinion that Vatican II s outlook toward non-christian religions is in fact not as positive as the way it perceives the adherents of non-christian religions. Non-Christian religions theological position has not been defined as clearly that of the adherents of the religions, or it is left open for further theological reflection. Rahner said that The essential problem for the theologian has been left open. Also in Nostra Aetate the properly theological quality of non-christian religions remains undefined. 20 Nostra Aetate only talks about horizontal relations between various non-christian religions traditions and Christianity and the Church. There is no discussion of any 15. Ad Gentes Dupuis, Lumen Gentium 17; see Ad Gentes Ad Gentes Ad Gentes Rahner, On the Importance of the Non-Christian Religions for Salvation, 290.

5 50 Theology Today 73(1) direct vertical relation between those religious traditions with the mystery of Jesus Christ, which can facilitate us to firmer acknowledgment of Christ s presence within those non-christian traditions. Is not this the reason why, despite the council s assertion of the presence of values and positive elements in these religious traditions, it does not explicitly venture in the direction of an acknowledgement of these same traditions as legitimate paths of salvation for their members, although necessarily in relation to the mystery of Christ? 21 The response of the Catholic Church in Indonesia Although not satisfying all parties, Vatican II s positive attitude toward other religions and faiths has certainly fostered dialogue and relations with them. The Indonesian Catholic hierarchy for example has taken some initiatives in promoting dialogue with other religions: In 1966, MAWI (the Supreme Council of the Indonesian Bishops) established a commission for guidance on matters of relationships between religions. 23 This commission formed the Interfaith Forum whose aim was to promote interreligious dialogue systematically through a variety of activities In 1966, MAWI asked the provincials/major superior of congregations and orders to appoint or educate an expert on Islamic religion In 1970, MAWI issued Working Guidelines for Indonesian Catholics. Chapter 2 of the guidelines spoke specifically about interfaith cooperation. It affirmed that a government has no authority to regulate or intervene in the lives of the followers of a particular religion or belief as long as they live in accordance with the general order of society. The right to belong to a particular religion...to leave or to change religion or belief is based on conscience or on personal beliefs and should not be forced or prevented by any Government In 1985 MAWI published a handbook on the relationship of church and state for Indonesian Catholics. It stated that one reason the Indonesian bishops published this document was to preserve and promote harmony among religious believers and religious communities with the government Dupuis, See E. Armada Riyanto, C.M., Dialogue Interreligius. Historisitas, Tesis, Pergumulan, Wajah (Yogyakarta: Kanisius, 2010), Ibid, Ibid, Ibid, Ibid, Ibid, 390.

6 Sunarko OFM In the field of advocacy KWI (the Indonesian Bishops Conference) criticized a number of state policies that ignore the pluralism of Indonesian society and contradict the principle of freedom of religion. KWI objected to laws or regulations which only prioritize the interests of a single tribe, religion, or political group. The media for the criticism were (1) national print media; (2) seminars, workshops, press conferences, press releases, publication of books on interfaith relations; (3) involvement in legislation; and (4) an annual report on religious freedom to the United Nations. The report was sent to all embassies and international bodies that monitor abuses of religious human rights. 6. KWI cooperated also with institutes of other religions: (1) with the (Islamic) Wahid Institute (held a national seminar on international terrorism, condemned the destruction of places of worship, launched the book The Illusion of an Islamic State); (2) with some Islamic NGOs (held seminars on Freedom of Belief in the Context of the Nation s Future, and Freedom of Religion in the Constitution ); (3) with NU and Muhammadiyah (two of the biggest Islamic organizations) in preventing religious radicalism in 10 meetings in several provinces; (4) with the Islamic Maarif Institute (seminars on Religious Freedom in the Constitution, Violence in the Name of Religion? ); (5) with Muhammadiyah (addressed cases of defamation of religions, dialogued with international religious leaders; and (6) with the PGI/Indonesian Conference of Protestant Churches (held seminars on An Indonesian Society That is Inclusive, Fair, Democratic, Religion: Source of Peace ). Cooperation across faiths: The challenge to promote democracy As already indicated, praxis of interfaith dialogue covered a wide range of activities. In the dialogic encounters we are able to share the wealth of faiths and religious heritages. But we have to remember that cooperative dialogue with other faiths should not be oriented to purely religious matters, but needs to be directed also outward for the sake of public interest. In his apostolic exhortation Evangelii Gaudium Pope Francis spoke about this kind of dialogue. We can then join one another in taking up the duty of serving justice and peace, which should become a basic principle of all our exchanges. A dialogue which seeks social peace and justice is in itself, beyond all merely practical considerations, an ethical commitment which brings about a new social situation. Efforts made in dealing with a specific theme can become a process in which, by mutual listening, both parts can be purified and enriched. These efforts, therefore, can also express love for truth. (EG 250). In Indonesia we are challenged to work together with the people of Indonesia to build a fair and prosperous society. In this second part of my article I give

7 52 Theology Today 73(1) special attention to this kind of dialogue: dialogue in the sense of working together with other religions in response to the actual challenges of Indonesian society. In its reflection on activities during , KWI s Commission of Relations between Religions noted the excessive intervening of religion in state matters as a sign of national crisis. 28 Thus, democracy is actually threatened by an improper attitude with regard to the relation between religion and the state. It is understandable that on the basis of these reflections the commission focused on promoting the democracy movement to offset abusive power 29 and on participating actively in activities that encourage civil society movement (working together with some NGOs). 30 The same concerns appeared in the reports in the following period ( ). The Commission of Relations between Religions touched many state policies related to public affairs. It engaged in discussions concerning the relation of the state and religion, the ideology of the nation, the study of religious regulations. It promoted the interfaith working together in advocating the poor and cooperated more broadly in humanitarian programs with other religious institutions. 31 What we read in the reflections of the KWI s Commission of Relations between Religions refers to one of the real and current challenges facing Indonesia. The members of diverse religions have to stand right in the midst of the development of democracy. They have to beware not to fall into extremes: not caring about things related to society and politics or, as feared by the Commission, interfering excessively in state matters. The diverse faiths need to engage in dialogue in order to work together to address these problems. Although not easy, we have reasonable grounds to be optimistic that the diverse religions may also contribute to the development of democracy in Indonesia. I will mention three reasons for this optimism. (1) Thanks to the breadth of insight, generosity, and selflessness of the founders of our nation, we inherited a strong foundation of democracy, which gives place to the public role of religion (in all its plurality) without falling into a theocracy. This heritage is the result of a long debate, fierce, but open and honest, and accompanied by the breadth of insight beyond self-interest of the group itself. Mohammad Hatta (one of the founding fathers and the first vice president of Indonesia), for example in the debate at the beginning of the republic, asserted, 28. H. J. Pandoyoputro, O. Carm., and A. Benny Susetyo, Komisi Hubungan AntarAgama Dan Kepercayaan (HAK), Commission for Ecumenical and Interreligious Affairs, dalam Spektrum. Dokumentasi dan Informasi 2 and 3, Tahun 35 (2007), (164). 29. Ibid, Ibid, H. J. Pandoyoputro, O. Carm., and A. Benny Susetyo, Laporan dan Rencana Kerja Komisi Hubungan Antaragama Dan Kepercayaan (HAK), KWI Periode , 168.

8 Sunarko OFM 53 We re not going to set up the State on the basis of the separation between religion and state, but we will establish a modern state on the basis of separation between religion and state affairs. If the religious affairs are also held by the State, then religion becomes a state tool, and with it loses its purity. 32 Appreciating the nature of religious plurality in Indonesia, Soekarno (one of the founding fathers and the first president of Indonesia), for example, asserted, Not only Indonesia as a nation believe in God, but all Indonesians have a right to believe in God according to their own religion. Christians worship God according to the teachings of Isa al-masih (Jesus), Islam according to the teachings of the Prophet Muhammad. Buddhists worship according to their scriptures. But let us all be God s people. Indonesia should be a nation where each person can worship God freely. All the people of Indonesia should believe in God culturally, with no egoism-of-religion. And, Indonesia will be a united religious country! 33 The debate about the first principle of Pancasila (of the five principles of the official philosophical foundation of the Indonesian state) was interesting. 34 Before the Committee of the Preparation for the Independence of Indonesia came to agreement on the first principle (belief in the one supreme God), some Muslims proposed in a document (called the Jakarta Charter ) a different formulation: belief in the one supreme God with the obligation to live according to Islamic law for Muslims. Openness in the dialogue appears, for example, in the reaction of Latuharhary, who objected to the seven words (with the obligation to live according to Islamic law for Muslims) as a clause of the first principle on the godhead as proposed in the Jakarta Charter. The clause (with obligation to live according to Islamic law for Muslims) will cause a negative reaction from the adherents of other religions. Therefore, I hope that the basic law, although it is valid for the time being, should not hold the possibility of different interpretations. I propose that in Article 1 of the basic law (Pancasila) there is no possibility whatsoever that it may bring displeasure to groups of other religions Yudi Latif, Negara Paripurna. Historisitas, Rasionalitas, dan Aktualitas Pancasila (Jakarta: Gramedia 2011), Latif, Negara Paripurna, Pancasila is the official philosophical foundation of the Indonesian state. Pancasila consists of two old Javanese words (originally from Sanskrit), pan ca meaning five, and sıla meaning principles. It comprises five principles: (1) belief in the one and only God; (2) just and civilized humanity; (3) the unity of Indonesia; (4) democracy guided by the inner wisdom in the unanimity arising out of deliberations amongst representatives; and (5) social justice for all of the people of Indonesia. 35. Latif, Negara Paripurna, 79.

9 54 Theology Today 73(1) After that, the debate was fierce, especially over the view that The President is a native Indonesian Muslim. This led to a deadlock, which was only resolved on July 16, 1945 after Soekarno in tears urged those who did not agree with the formulation of the drafting Committee to sacrifice their opinion for the sake of the unity of Indonesia. 36 The deal to leave out the seven words of the Jakarta Charter was finally reached on August 18, 1945 in an excited atmosphere because of the newly proclaimed independence and after Soekarno and Hatta were set to be the president and vice president. The PPKI (Committee of the Preparation for the Independence of Indonesia) approved the draft of the Jakarta Charter but the seven words in the first principle regarding the Godhead, which raised the hottest controversy, were crossed out in the last version and then replaced with the words The one and supreme God. After the deletion of the seven words, Article 6 of Paragraph 1 stated that the President of Indonesia is a native Indonesian. The word Muslim was not added. 37 When in the late 1950s certain Islamic groups questioned this again partly because of fear of the growing influence of the Communist Party Prof. Soehardi of the Catholic party noted the following: If the principle is reversed, Islam will challenge the sanctity of our religion. I am sure Islam will not do so. In these chambers, Islamic leaders repeatedly expressed they would not impose their beliefs. I venture to ask the Islamic group not to realize the concept of the state as a religious institution. 38 From this debate about the first principle of Pancasila on godhead in the early period of independence, we inherited a wealth of understanding of a democratic state. Indonesia is based on Pancasila. According to this principle the state is not totally separate from religion, nor is it one with religion. Not separate, because the state, actively and dynamically guides, supports, maintains, and develops religion...nor is religion fused with the state, because the state does not dictate or represent a particular religion, nor give privilege to one religion. In a common phrase, Indonesia is not a secular country and also is not a religious state. 39 When such an important agreement threatens diverse religious communities in Indonesia, we need to dialogue, renew cooperation, revitalize the valuable heritage of the founders of our nation. The quality of development of democracy in our 36. Latif, Negara Paripurna, Ibid, Ibid, Ibid, 95.

10 Sunarko OFM 55 country will be determined by the attitude religions in Indonesia assume in the public realm. We need a mechanism in which the religious life respects the virtues of democracy and we need a democracy that respects the rites, and especially the virtues and charity practiced by the adherents of different religions. 40 Equally valuable is the heritage relating to the fourth principle of Pancasila: democracy guided by the inner wisdom in the unanimity arising out of deliberations amongst representatives. Understanding the wealth of the archipelago s own traditions and open to (and critical toward) Western thought, our nation s founders succeeded in creating a typically Indonesian democracy appropriate to Indonesian circumstances without being closed to actual challenges. Mohammad Hatta stated, And so, we do not throw away anything good from our old principles, nor do we replace the native Indonesian democracy with imported goods. Genuine democracy is alive again, but not in an old-fashioned way, but on a higher level. 41 From the wealth of debate around this fourth principle I mention two very important aspects. First, that democracy must include both political and economic democracy. The founders of Indonesia were fully aware of the devastating impact of political repression and economic exploitation caused by colonialism and capitalism. Therefore, they idealized the harmony between political democracy and economic democracy. 42 In his distinctive style, Soekarno said, How can democracy be written upon our national flag...? Our democracy must be a new democracy, a true democracy, really a government of the People. Instead of democracy à la Europe and America that is just half democracy limited only to political affairs, ours is an economic and political democracy that gives 100% of power to the common people in political affairs and economic affairs. Economic and political democracy is the only democracy that should be written on our national flag written in fire to blaze above the fields and rice paddies, the plants and workshop and factories where Marhaen [the poor people] bathed in sweat grumble searching for a bit of rice. 43 Second (and this is more relevant to our theme) is the aspect of plurality and majority minority problems in Indonesia. The founding fathers were also aware that the socio-cultural and socio-economic diversity of Indonesia requires familial spirit in addressing the various gaps that exist. 44 It was this awareness of the sociocultural and socioeconomic diversity of Indonesia that encouraged the founding fathers to opt for the system of deliberative democracy. In a deliberative democracy guided by the inner Wisdom in the Unanimity Arising out of 40. Ibid, Ibid, Ibid, Ibid, Ibid, 458.

11 56 Theology Today 73(1) Deliberations amongst Representatives (the fourth principle of Pancasila), legitimate democracy is not determined by how much support a decision has, but how extensive and how involved the processes of deliberation and consensus are. 45 In this model of democracy, problems that may arise due to the dominance/coercion of majority groups have been anticipated. In this model of democracy decisions based on voting, on majority rule, are only one prerequisite. This concept of deliberative democracy actually precedes a model introduced by Joseph M. Bessette in 1980 and later developed by many figures, including Ju rgen Habermas. Deliberative Democracy puts more value on the strength of arguments leading to consensus than to decisions based on voting. Proponents of this kind of democracy argue that deliberative democracy improves the quality and acceptability of collective decisions. 46 In this model of democracy the existence of the minority group should not be ignored. In the decision making process the opinions and ideas of the minority are to be listened to, recognized, and appreciated. In other words, by including both political and economical democracy our founding fathers provided us a valuable principle of democracy. What is to be avoided and rejected is not only the dictatorship of the majority, but also the dictatorship of the minority (the oligarchy of elite rulers and businessmen). As Soekarno (1958) stated it: In our democracy, we do not follow the model of majoritycracy nor minoritycracy. 47 (2) From the Catholic perspective, there should be no doubt about the choice of democracy as a political system. Ratzinger, for example, asserts, that democracy can not produce an ideal society, but practically it is the only adequate system...democracy has control over power and thus has the strongest means to fight tyranny and oppression, to ensure freedom of each person and to ensure the enforcement of human rights. 48 From the perspective of the official teaching of the Catholic Church, the period when it rejected democracy has already passed. Various official statements demonstrate this. Pope Pius XII, in his 1944 Christmas message via Vatican Radio, praised the values of democracy as a political system. Pope John XXIII...called upon all people of good will, so that world peace is based on respect for human rights; and according to the Second Vatican Council...there needs to be a political order that allows everyone to participate in political life (GS 75)...Democratization in the world of work is the basic message of Laborem Exercens (1981)...And...the encyclical Centesimus Annus clearly teaches support for a democratic state: the Church can appreciate democracy, because it establishes the right of citizens to participate in political decisions and 45. Ibid, Ibid, Ibid, J. Ratzinger, Was ist Wahrheit? Die Bedeutung religioeser and sittlicher Werte in der pluralistischen Gesellschaft, Werte in Zeiten des Umbruchs (Freiburg: Herder, 2005), (49).

12 Sunarko OFM 57 ensures that the people choose their government, control it, and if necessary replace it by peaceful means...(ca 46). 49 The Catholic Church in Indonesia expressed his option for the system of democracy for example in one document called The Basic Orientation of the Catholic Church (1995). It stated that We crave humane political development through...a democratic system that allows the implementation of an open Pancasila ideology and the 1945 Constitution consequently and through the development of an independent, plural, dynamic society. 50 (3) History shows that the Catholic Church s position as a minority group was not a barrier to the development of democracy. Of course it required courage and firmness on principles and openness to dialogue and cooperation with other groups. Since its inception, the Catholic Party of Indonesia took a clear position in support of the independence of Indonesia. The Parliamentary speech of I. J. Kasimo is an example. The Netherlands as a colonial power and cultured nation is called upon to organize and refine the ethnic education in these islands to be useful for the prosperity of this nation, and to recognize the government bureaucracy and finally to permit an independent Indonesian nation. 51 In the name of the Catholic Party of Indonesia, Kasimo signed a petition submitted to the Dutch Parliament that Indonesia should have its own government, although the petition was rejected by the Catholic minister Welter, and the refusal was approved by the Catholic faction in the Dutch parliament. 52 When Soekarno began to develop his concept of guided democracy, Kasimo was against it because it is contrary to the spirit of real democracy. In the Catholic party congress held in Solo a majority of delegates also rejected Soekarno s conception. The Indonesian Bishops Conference took a similar position. However, Soekarno then dissolved the parliament (that was the result of the democratic election in 1955) and replaced it with another parliament to run a guided democracy. Together with the leaders of various religious groups, Kasimo as leader of the Catholic Party helped to spark the Democratic League on March 24, The league is a body which issued a policy statement to request that the government suspend to run the guided democracy and that the government seek ways that are both democratic and constitutional B. Kieser, Gereja dan Demokratisasi. Komunitas Basis Menuju Indonesia Baru (Yogyakarta: Pusat Pastoral Yogyakarta, 2003), Ibid, Daniel Dhakidae, Katolisisme, Rakyat Katolik dan Demokrasi Indonesia, Menukik Lebih Dalam, ed. Paul Budi Kleden and Otto Gusti Madung (Maumere: Penerbit Ledalero, 2009), (118). 52. Ibid, See J. B. Soedarmanta, Politik Bermartabat. Biografi I.J. Kasimo (Jakarta: Penerbit Buku Kompas-Gramedia, 2011),

13 58 Theology Today 73(1) Supporting democracy and rejecting an authoritarian regime appeared in the famous pastoral letter issued by the bishops before the general elections of 1997: The pastoral letter is a justification for open defiance of the church against the authoritarian regime. It is the first time in the history of Indonesia that the Church Hierarchy openly opposed the regime to promote the option for the oppressed. 54 This brief historical overview shows that, as a minority group, the Church needs to exercise a critical attitude and dare to take the right stance in support of democracy. Conclusion In this article I speak about two kinds of relation between religions. The first is interfaith dialogue. Interfaith dialogue is understood as something related to attitudes and judgments (appreciation) of other faiths and of other religions. Based on the documents it produced, we can say that Vatican II has given a positive impulse for a better appreciation of other religions. Church history and theology do not stop at Vatican II. In a document produced by Vatican II, we find conflicting views with regard to the attitudes toward other religions. Discussion of the pros and cons after Vatican II on this issue continue. But in my opinion, the issue will focus on two alternatives. Holding to the universal significance of Jesus Christ for the work of salvation, the Church places itself above other religious groups (while acknowledging the existence of positives in other religions, the Church still comes as the cure, the perfection). The second option involves remaining true to the faith of the universal significance of Jesus Christ for the work of salvation, the Church radically puts itself on a par with other religious groups and recognizes the positive things in other religions that are not in it. The choice between these two alternatives will determine whether we can really talk about reciprocal dialogue or not. The second kind of relation is cooperation across faiths. It means a mutual learning, mutual support between adherents of different religions in cooperating for the proclamation and realization of the Kingdom of God, building community. One of the current challenges in Indonesia is interreligious cooperation to support the development of democracy. The adherents of different religions need to learn to stand together as the country develops democratically. From the Catholic perspective, there is no doubt about the positive attitude toward democracy, even if we are a small group in this country. From the founders of our nation, we inherited a valuable tradition (Pancasila) already anticipating the important ethnic and religious problems we face as a pluralistic nation. Discussion of the founding fathers around the first principles instructs us to have a proper and correct opinion about the relationship between religion and the state. The familiar deliberative democracy can protect us from the dictatorship of the majority or minority. We need to 54. Daniel Dhakidae, Cendekiawan dan Kekuasaan dalam negara Orde Baru (Jakarta: Gramedia, 2003), 728.

14 Sunarko OFM 59 be grateful for our valuable heritage and continue to work together across religious lines to maintain it and make it real in facing new challenges. Both kinds of relations between religions are important. A good and genuine interfaith dialogue should not be oriented to purely religious matters and needs to be directed also outward for the sake of public interest. On the other hand, in cooperation across the faiths both parts can be purified and enriched. These efforts, therefore, can also express love for truth (EG 250). Author biography Adrianus Sunarko OFM studied philosophy and theology at the Driyarkara School of Philosophy in Jakarta (Indonesia) and at the Faculty of Theology of the University of Sanata Dharma in Yogyakarta (Indonesia). He completed his doctoral studies at Albert-Ludwig University in Freiburg im Breisgau (Germany). He is currently a lecturer in systematic theology at the Driyarkara School of Philosophy (Jakarta) and at the Faculty of Theology at Atmajaya University (Jakarta).