Contributing to Development of Social Ethics through Religion

wider understanding. It is very interesting to follow the writer’s discussion on how a term that has ventured everywhere is retracted to “develop” ethics of spiritual figures in a diverse Indonesian society in today’s age of open information. The message in the writing which implies to spiritual figures could actually apply to all religious “workers”, be it teachers of religion in schools or leaders of religious communities. Martino Sardi’s title, “Fostering Family Life in the Teaching of the Catholic Church”, portrays the theme discussed in its content. In marriage, it is not merely the undertaking of faithful matrimonial vows exchanged by the bride and groom, God is also present in uniting both parties. Thus, the vow cannot be broken by man. Consequently, the couple who has been bound in holy matrimony must foster a family with unwavering faith and courage in upholding the glory of God. The holy family of Nazareth, Maria and Joseph who nurtured Jesus is regarded as an ideal mirror to how a Catholic family should be fostered. Family life should be a tribute to God. This offering is not a mere one time act, but it is a struggle throughout one’s life. Although this writing could be regarded to wholly be written by and for Catholics, the moral messages within could provide tenacity for marriage and family nurture of other religious followers. Loyalty in marriage and nurturing younger generation through a family devoted to the glory of God are two things which can be utilised as basis by men and women bound in holy matrimony. In a different light, Hamim Ilyas discusses the theme of marriage in Islam in the writing under the title, “Al-Qur’an and Marriage Ethics”. The writer frequently uses Al-Qur’an as a source of reference and discusses a lot of issues pertaining to marriage in Islam in which partly is a review of what is typically acceptable in Islamic tradition regarding the relationship of man and woman. The issues of which among others are regarding equal standing, fairness in “sharing” family duties, honesty, love, etc. including the assumption that women are tempters of faith. It is written, for instance, that “Al-Qur’an does not provide prerogative rights to man to educate, command, and forbid woman. Amar-ma’ruf and nahi-munkar and mutual reminder of truth and patience … must be undertaken together by man and woman.” Not unlike Martino Sardi’s writing, this one refers to marriage as mitsaq ghalidh, a strong vow, between two parties conducting the marriage. The goal is to protect the honour of husband, wife and children; foster a loving family, a peaceful family, based on love and affection. It is interesting to read the writer’s opinion on interreligious marriage which he seemingly does not reject firmly. This is different to his opinion on same sex marriage and that marriage should not be included as a means to release sexual desires. Tabita Kartika Christiani’s writing, “Christian Education in a Diverse Society”, delivers a message clearly observed in its title. Beginning with a discussion on the understanding of multicultural education, this writing arrived at the statement that one of the consequences of multicultural Christian education is the abandonment of exclusivity in theology of religions. Its goal – one of the main ones – is to get instructors teachers to understand and accept differences, to be able to respect others who are religiously and culturally different from themselves, as well as to emphasize adaptive differences and assist in developing cross-cultural familiarity. Any doubt on how this is done in order for this education to be in a “character against religious purity”, or “character which dispels uniqueness of religions by considering all religions as the same”, is answered with a true dialog in which uniqueness of every religion is respected and placed on a levelled plane. The “wall” metaphor is used to explain how this education is to be executed: Christian education behind the wall, at the wall, and beyond the wall. Christian education “behind the wall” refers to contextually reading and learning the Bible; “at the