Fuad, Zainul. 2007. Religious pluralism in Indonesia Muslim-Christian discourse. University, Diss., 2005--Hamburg. http://deposit.d-nb.de/cgi-bin/dokserv?idn=983757372.
This study has shown how these scholars – Nurcholish Madjid, Abdurrahman Wahid, Quraish Shihab, J.B. Banawiratma, Eka Darmaputera and Franz Magnis Suseno – deal with the problem of religious pluralism and interreligious relations in Indonesia. It has shown various approaches and aspects of their ideas, which would be relevant in building mutual understanding between religious groups in particular between Muslims and Christians in Indonesia. Learning from the various approaches and aspects of the ideas of these scholars, I would like to remark some important points as follows.
In dealing with religious plurality, it is highly important that one preserves a tolerant attitude toward other religions and beliefs, not only due to socio-political consideration, but most importantly, due to religious consideration as well.
In the context of religious diversity, interreligious dialogue is obviously important, but also becomes a necessity. It is an effective tool to wipe out misunderstandings or negative constructions about other religions. Dialogue should be based on mutual respect. It should not be used for a theological debate to prove religious truth at the expense of the other. With this perspective, genuine dialogue implies a recognition of, and respect for, differences. Dialogue is not restricted only in the form of conversation. Dialogue is a way of living out the faith commitment in relation to each other. Banawiratma’s concept of dialogue needs to be reaffirmed.
In the context of religious difference, a common ground needs to be affirmed. Muslims and Christians could meet in what Madjid says “submission to God”. This process could be realized through what Banawiratma calls “paradigm of mediation”. For Christians, the mediator to God is Jesus, whereas for Muslims the Qur’an.
Muslims and Christians need to reconsider their respective religious teachings concerning inter-human relationship, which seem rigid, and attempt to contextualize them in accordance with the spirit of tolerance and humanity.
In the context of socio-political life, a common ground in Pancasila should be affirmed. It is only with such a basis that the conflict between religious groups can be eliminated. This is because of the neutral principle of Pancasila in the matter of religion. This principle should be preserved. Any attempt to impose a certain value system, which is contradictory to the neutral principle of Pancasila should be avoided.
With the principle of Pancasila, the State should guarantee the freedom of religion in a consistent way. Any intervention, restriction, and discrimination in the matter of religion have to be avoided.
TABLE OF CONTENT
ACKNOWLEDGEMENT
SYSTEM OF TRANSLITERATION
I. INTRODUCTION
A. Background of This Study
B.Objective of This Study
C. Scope of This Study
D. Outline of This Study
II. MUSLIM-CHRISTIAN CONFLICTS IN INDONESIA: A BRIEF
HISTORICAL OVERVIEW
A. Muslim-Christian Relations at Early Contacts
B. Muslim-Christian Conflicts during the Independence Period
(1945-1965)
C. Muslim-Christian Conflicts during the New Order Era
(1967-1998)
D. Muslim-Christian Conflicts in the Post New Order Era
(from 1998 up to now)
III. MANAGING INTERRELIGIOUS RELATIONS IN INDONESIA
INSTITUTIONAL FRAMEWORK
A. The Policy of Government in Building Interreligious Harmony
B. The Council of Indonesian ‘UlamÄ’ and Interreligious Relations
C. Private Initiatives of Interreligious Dialogues
IV. MUSLIM-CHRISTIAN DISCOURSE ON RELIGIOUS PLURALISM AND TOLERANCE IN INDONESIA
A. The Meaning of Religious Pluralism and Tolerance
B. Muslim Perspective of Religious Pluralism and Tolerance
1. Nurcholish Madjid
2. Abdurrahman Wahid
3. Quraish Shihab
C. Christian Perspective on Religious Pluralism and Tolerance
1. J. B. Banawiratma
2. Franz-Magnis Suseno
3. Eka Darmaputera
V. DISCUSSIONS AND IMPLICATIONS
A. Attitude towards Pluralism
B. Religious Pluralism and The Idea of Salvation
C. The Idea of Interreligious Dialogue
D. Pancasila as A Common Platform
VI. CONCLUDING REMARKS
BIBLIOGRAPHY
This study has shown how these scholars – Nurcholish Madjid, Abdurrahman Wahid, Quraish Shihab, J.B. Banawiratma, Eka Darmaputera and Franz Magnis Suseno – deal with the problem of religious pluralism and interreligious relations in Indonesia. It has shown various approaches and aspects of their ideas, which would be relevant in building mutual understanding between religious groups in particular between Muslims and Christians in Indonesia. Learning from the various approaches and aspects of the ideas of these scholars, I would like to remark some important points as follows.
In dealing with religious plurality, it is highly important that one preserves a tolerant attitude toward other religions and beliefs, not only due to socio-political consideration, but most importantly, due to religious consideration as well.
In the context of religious diversity, interreligious dialogue is obviously important, but also becomes a necessity. It is an effective tool to wipe out misunderstandings or negative constructions about other religions. Dialogue should be based on mutual respect. It should not be used for a theological debate to prove religious truth at the expense of the other. With this perspective, genuine dialogue implies a recognition of, and respect for, differences. Dialogue is not restricted only in the form of conversation. Dialogue is a way of living out the faith commitment in relation to each other. Banawiratma’s concept of dialogue needs to be reaffirmed.
In the context of religious difference, a common ground needs to be affirmed. Muslims and Christians could meet in what Madjid says “submission to God”. This process could be realized through what Banawiratma calls “paradigm of mediation”. For Christians, the mediator to God is Jesus, whereas for Muslims the Qur’an.
Muslims and Christians need to reconsider their respective religious teachings concerning inter-human relationship, which seem rigid, and attempt to contextualize them in accordance with the spirit of tolerance and humanity.
In the context of socio-political life, a common ground in Pancasila should be affirmed. It is only with such a basis that the conflict between religious groups can be eliminated. This is because of the neutral principle of Pancasila in the matter of religion. This principle should be preserved. Any attempt to impose a certain value system, which is contradictory to the neutral principle of Pancasila should be avoided.
With the principle of Pancasila, the State should guarantee the freedom of religion in a consistent way. Any intervention, restriction, and discrimination in the matter of religion have to be avoided.
TABLE OF CONTENT
ACKNOWLEDGEMENT
SYSTEM OF TRANSLITERATION
I. INTRODUCTION
A. Background of This Study
B.Objective of This Study
C. Scope of This Study
D. Outline of This Study
II. MUSLIM-CHRISTIAN CONFLICTS IN INDONESIA: A BRIEF
HISTORICAL OVERVIEW
A. Muslim-Christian Relations at Early Contacts
B. Muslim-Christian Conflicts during the Independence Period
(1945-1965)
C. Muslim-Christian Conflicts during the New Order Era
(1967-1998)
D. Muslim-Christian Conflicts in the Post New Order Era
(from 1998 up to now)
III. MANAGING INTERRELIGIOUS RELATIONS IN INDONESIA
INSTITUTIONAL FRAMEWORK
A. The Policy of Government in Building Interreligious Harmony
B. The Council of Indonesian ‘UlamÄ’ and Interreligious Relations
C. Private Initiatives of Interreligious Dialogues
IV. MUSLIM-CHRISTIAN DISCOURSE ON RELIGIOUS PLURALISM AND TOLERANCE IN INDONESIA
A. The Meaning of Religious Pluralism and Tolerance
B. Muslim Perspective of Religious Pluralism and Tolerance
1. Nurcholish Madjid
2. Abdurrahman Wahid
3. Quraish Shihab
C. Christian Perspective on Religious Pluralism and Tolerance
1. J. B. Banawiratma
2. Franz-Magnis Suseno
3. Eka Darmaputera
V. DISCUSSIONS AND IMPLICATIONS
A. Attitude towards Pluralism
B. Religious Pluralism and The Idea of Salvation
C. The Idea of Interreligious Dialogue
D. Pancasila as A Common Platform
VI. CONCLUDING REMARKS
BIBLIOGRAPHY
No comments:
Post a Comment