The Asia Foundation (TAF)
E d i t o r i a l
Special Edition 2001 Editor In Chief
In Cooperation With
Wiwin Siti Aminah (Religious Study); Eko Putro (Finance); Wiwin St. Aminah, Sarnuji, Supriyanto (Secretary and
administration). Address: Jl. Banteng Utama 59, Perum. Banteng Baru, Jogjakarta 55581, Indonesia. Ph./Fax.
0274-880149. E-mail: [email protected]. No. Rek.: Th. Sumartana/Yayasan DIAN-Interfidei, Bank
BNI. Cabang UGM, Capem. Pasar Kolombo, No. 601 034 001.
Th. Sumartana, Treasure: Zulkifli Lubis, Pelaksana Harian: Dr. Th. Sumartana (Director);Elga Sarapung (Program
Dian/Interfidei Foundation
Chairman: Eka Darmaputra, Ph.D., Vice Chairman: Dr. Djohan Effendi, Daniel Dhakidae, PH.D., Secretary: Dr.
If we see back to the past, when this institute was first established , ho rizo ntal and vertical conflicts in the society
It could be said that Interfidei is the first inter-faith d i a l o g u e i n s t i t u t i o n i n In d o n e s i a . A f r e e , o p e n institution without regard to any religious institution's hierarchy, which accepts anybody concerns about the ideas of dialogue and inter-faith relations. It is an i n d e p e n d e n t i n t e r - f a i t h i n s ti tu ti o n , b u t th at h as networks, friendship relations, as well as brotherhood relations with all people interested with and have sincere, honest, and o p en co ncerns to w ard the variety and the problems of human democracy.
It is hardly felt that the Institute of Interfaith Dialogue in Indonesia (Interfidei) has already celebrated its 10 year anniversary. It seems like since only yesterday this institute has existed, presents in the middle of the society. It all started with gatherings, talkings, discussing amo ng friend s, w hich then d e l i v e r e d t h e i d e a o f establishing an institutio n, which up to this moment has d evelo ped as an inter-faith dialogue institution.
The relevance of religion te ac h i n g s w i th r e al problems, with real needs that we face, should be continuously developed, i n o rd e r th at th o s e teachings will still have life power... Therefore it will broaden the horizon, it will be wiser in seeing differences, and it would place the existence o f religious communities in
I n t h e c o n t e x t o f Ind o nesia, w here relig io n pluralism serves as a dynamic reality, dialogic interreligious c o m m u nities relatio ns are extremely important in order to be developed in all levels. For with it, religions could find their meaning s.
However, the phenomenon at th at ti m e h ad g i v e n th e indication that it was the time for religions to evaluate themselves, think of a relevant life within the society, as well as serve society's needs, in matters of justice, truth, and welfare. Religions should do intro sp ectio n as w ell as a dialogic step forward and open to others, in term of humanity.
E-mail: dian [email protected] have not been as terrible and as lively as what has happened si n c e Si tu b o n d o trag e d y .
Jogjakarta, 55581 - Indonesia, Ph./Fax. : 0274-880149,
Jl. Banteng Utama 59, Perum. Banteng Baru
The Asia Foundation (TAF)
Institut DIAN/Interfidei
Th. Sumartana
Zuli Qodir, Haryandi
Program Officer
Elga Sarapung
Managing Director
Noegroho Agoeng
Editor
Wiwin St. Aminah, Samuel A. Bless
Desaign
Wayan Suweta, Sarnuji This Newsletter is Printed by
Ryo Emanuel
Finance
Eko Putro
Secretary
Wiwin Siti Aminah
Distributor
Officer); Zuli Qodir, Wayan Suweta (Discusion/Seminar); Samuel A. Bless, Noegroho Agoeng, Haryandi, Sarnuji (Publishing/Documentation/Library); Zuli Qodir (Research); Elga Sarapung (Training/Workshop); Elga Sarapung
Special Edition 2001 Editorial interfidei new sletter
the context of society pluralism and the p luralism o f religio ns existing in 1 Indonesia.
This edition of Interfidei's newsletter is sp ecial in w elco ming the 10 (ten) y ears anniversary of Interfidei. Therefore the form, content, and thickness is different from the usual edition. The content of this edition is as follows : First, on the MISSION and VISION of Interfidei, written by Dr. Th. Sumartana (The Director of Interfidei), the speech of Rev. Eka Darmaputera in the establishing of this institute, August 10 1992. Second, a number of OPINIONS with different themes connected to dialogues and inter-religion relations. Each is on the issue of GENDER, by Mr. Wahid Hasyim (Rifka Annisa-Jogjakarta); ISLAM by Mr. Hairus Salim (LKIS-Jogjakarta); POLITICS by Mr. A.A. GN. Ari Dwipayana (Faculty of Social- P o l i t i c s , G a d j a h M a d a U n i v e r s i t y ) ; PROTESTANT, by Mr. Gerrit Singgih (Faculty of Theology, Christian University of Duta Wacana); CATHOLICS by Father Budi Subanar (Faculty of Theology, Sanata Dharma University), RELIGION and HUMAN RIGHTS by Dr. Th. Sumartana. Third, MESSAGES and IMPRESSIONS from the colleagues, acquaintances, and comrades in the revolution, each is Bhikkhu Sri Pannyavaro Mahathera (MENDUT TEMPLE), Josien Folbert (Netherlands), Chandra Setiawan (MATAKIN, Jakarta), Tommy Bahl (SIKH, Jakarta), Lusi Margiyani (LSPPA, Jogjakarta), Machasin (IAIN- Sunan Kalijaga, Jogjakarta), Ibu Gedong Bagoes Oka (The Leader of Ashram Gandhi, Candi Dasa, Karangasem, Bali); Supriyanto (has been working at Interfidei for 6 years as a driver).Forth, THE NARRATION of THE TEN YEAR'S ACTIVITY of
IN STITUT DIA N / IN TERFIDEI, o leh Elg a Sarapung (Program Officer-Interfidei). Besides, the content of this edition is also completed with the pictures of Interfidei's activities for 10 (ten) years, as w ell as a part o f the planning development of the DIALOGUE CENTER of Interfidei in Jogjakarta.
We are very thankful, first of all to The Asia Foundation (TAF) for their willingness to help in the publishing of this special edition. Our gratitud e also go es to all o ur co lleagues, acquaintances, as well as our brothers and sisters in this revolution who are willing to contribute to the content and meaning of this newsletter, through the writings prepared. Also to all the crews, the working team preparing this special edition, since the beginning till the end.
Of course, the journey for ten years is not a smooth and easy journey. Experience has taught us all to be always realistic, among the existing hopes and dreams; to realize the capabilities as w ell as limitations ow ned; to comprehend critically and distinguish the text and context, the theory and practice. Challenges will always be there, but the hope to stay alive for a reality in the future, that what is done is for all, for the sake of everybody and mutual interests.
Therefore we greatly thank to everybody, o ur co lleagues, friends, acquaintances, o ur brothers and sisters in this revolution, institutions, whether they are close or far, domestic as well as foreign, for all of their concerns, material as well as moral contributions and supports, ideas, spirit, warmth, directly or indirectly, through friendship and brotherhood, formally as well as informally. We admit that there were times of thrill, but at times there were times of laugh and high sense of humor; at times there were arguing and conflicts, but they could always be faced and overcome together. All of these have contributed such a profound meaning and promise a better collective future.
Hopefully the next journey will be even more enriched by all the experiences, all the learning processes that have taken place for these ten years. Our dreams, our goals, our hopes are the dreams, goals, as well as the hopes of you all. Hopefully the awareness to mutual appreciation toward variety among people would grow. We present this Newsletter for all of you, the readers. Had there been any wrongs or mistakes, please do not hesitant to criticizes or convey it to us. We would be glad to accept your critics! HAPPY READING!
Editor 1 Sri Sultan Hamengku Buwono X, an opening address of Institut Dian /Interfidei, August 10 1992, in Jogjakarta.
- Director Institut DIAN / Interfidei
Special Edition 2001 Vision and M ision interfidei new sletter
Interfidei ( Institute for Inter-faith Dialogue in Indonesia ) started its activity in the middle of 1991, and just acquired its legal acknowledgement as an Institution on December 20 1991. On August 10 1992, it was announced officially in a course of program in Jogjakarta. Since then, this institute has maintained its position in Jogjakarta.
The choosing of Jogjakarta as the center of activities is not without any reason. Some other cities in Central Java were also included in the nomination, among others were Magelang, Solo, Salatiga, Ungaran, Ambarawa, and Semarang. However, in the end, Jogjakarta was chosen for it is a city of pluralism motive, a city of sufficient age, and a city of experience in dealing with the plurality of its society. However, a more definitive reason would be that Jogja is widely known as a city that has serious concern toward young generation. This city is known as one of the centers of educational activities in Indonesia. It has been thought since the beginning that Interfidei would work mainly among youth, especially college students, students, the youth, and young activists who are generally working at some Non Governmental Organizations. The models for dialogues could be developed from such environment. Interfidei holds the view that the spread of the idea of inter-faith dialogue should have a strong stepping among the youth, for only with this way would inter-faith dialogue have a future.
Taking a little bit look backward, the embryo of the idea of establishing Interfidei had started since the second half of the 1960s. In those years, in the arena of theological discourses in the international level had appeared a new trend of thinking on the meaning of pluralism that then was widely spread all over the world. At those times also, a lot of new roles were undergone by the young generation, especially to seek some new horizon of new thoughts that went over the limits of established cultural and religious thinking structures. Dialogues could be considered as the latest model for new theological scholars to find a way out of the dead end of old theological paradigm and assumptions that were trapped in the stagnation, conflicts and hostility among religions. It seems that the movement of the youth in 1960s could not be considered as trivial. They merged into all aspects of life and were really critical to every joint of life that was not open to reformation.
Nearly at the same time as the World Council of Churches whose headquarter is in Geneva, the office of The Pope in Vatican had as well started holding internal meetings to define the meaning, scopes, as well as the purposes of interreligious dialogues, This dialogue program was held spirit fully, entering a very productive process of dialogue. The World Church Council started a new department in order to encourage Protestant churches all over the world to enter the era of interreligious dialogue as the foundation of peace for all humanity. A more realistic step, even a more dramatic one, was taken by the Vatican by declaring a church document then known as the Vatican Council II. This document is a historical document whose echoes went through further ahead. This Council opened the closed and jammed communication among religious communities, with new and pretty sympathetic attitude toward non-Christian religions. The declaration of this Council was indeed a very historical event, for in the time before it was extremely difficult to find such an explicit thought over appreciation among religions as found in the first half of the 1960s. Before those years, interreligious relations was trapped in the situation of suspicion, prejudice, vengeance, resentment, hate, even hostility from one religion to another.
Actually far before that, in the time after the World War II had appeared the seeds of new thinking on interreligious relationship over the ruins of this post war. The bitter experience of the international disorder had destroyed the whole culture and civilizations of human being terribly. This experience had brought a new awareness to the religious scholars to find a new way for religions as a power of peace, that had the power of anticipation, prevention, as well as a curative ability to overcome the wounds and face the conflicts of social-politics happening in the society. After the World War II, the religion leaders started working out a relationship by meeting and discussing with new situation and motive encouragement. At that time they gathered informally in small rooms in houses referred as “leer hues”. These meetings were generally attended by the Jews and the Christians. From this continuous discussion process, a close relationship and theological
A Brief History
The Vision and Mission of Interfidei
Th. Sumartana*
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findings upon the perception of the scriptures of the Old as well as the New Testaments appeared. The reinterpretation of these scriptures had become a meeting point, in which prejudice could be overcome and misunderstanding be corrected.
Whereas in Indonesia, the college students in the middle of 1960s also took part as the openness process that had become the spirit of the time. They, the members of young generation who had had their first hand on the experience of interdisciplinary education (of religions, enriched by other social sciences), had been capable of absorbing and capturing the spirits of the time. Since then, a lot of gatherings occurred among college students going to different religious education centers. The contacts among these college students, whether it was external or internal from various religions as well as political affiliations occurred lively. The students of The State Institute for Islamic Studies (IAIN), The Theology College (STT), and The College of Philosophy/ Theology Driyarkara had often met and held collective activities. So had other college student institutions such as HMI, GMKI, PMKRI, PMII, and many others that often held meetings discussing religion-related issues. The NGOs that sprouted out like mushrooms in the rainy seasons also showed their attention to the matter of inter- religion dialogue, especially those that were realized in the fields of the service and work field of each and every organization. This whole development strengthened the social basis for inter religion dialogue in the society.
There are many other factors that also embellished the awareness as well as the practice on the inter-religion dialogue. One (of many other things) that is important is the positive role conducted by Prof. Mukti Ali as the Indonesian Minister of Religious Affair. As we all aware, Mukti Ali is a professor with authority in the field of religion comparison science who has a big role in taking the initiative and spreading the idea of interreligious dialogue. From the above description it could be stated that the age of inter religious dialogue conducted with awareness and good plan is still young, only about three decades old. Taking into consideration the reality that even though many things have been accomplished in the dialogue process, but since the problems faced are so big and accumulating, it gives the image that the result of the process has not had any real impact. Social conflicts with religion motives are growing and spreading to almost all regions in Indonesia, whether in Java, or (especially) out of Java. The reality of the emergence of conflicts and violence with religion motives often cause skepticism toward dialogues. This should be understood wisely by the activists of peace.
On the riots and conflicts with the motive of religions, of course religion is not the only single factor, it was merely one of other factors that are so complex and related to each other. Therefore, interreligious dialogues could not be isolated as a factor of its own, but it should be connected to other realities existing in the society; such as the reality of social, politics, economy, technological development, culture, education, etc. Therefore the reference of the life of religions should also be developed and completed with various disciplines that could enrich the perception on social- humanity problems within the society. Religions could be the supportive factors of the society's resistance power toward conflict provocations from other sectors in life. Since the beginning, Interfidei has had the motive of “interfaith”, it does not belong to merely one religion. Interfidei concentrated itself on the “faith”, and not “religion” in order not to be trapped in an approach toward religion institutionally. For Interfidei, faith is the essence of religion. This institute gives as much room and space as possible for the freedom of thinking, as well as all discourses on faith that are expressed openly. Interfidei crosses the line of definition on “religion” given by the State.
Interfidei was born of the theological struggling arena in the period of 30 years. Based on the interaction experiences with the colleagues within the country as well as abroad (as an example, Th. Sumartana, the Secretary of Interfidei, had the opportunity to study in the Netherlands from 1982 to 1991), comparative studies and plumbing with the programs of various dialogue institutions abroad have had the opportunity to be conducted. It was in the Netherlands as well the idea of Interfidei was forwarded to the final stage, not only with our Western colleagues, but also with our Indonesian colleagues, such as Father Mangunwijaya, Adnan Buyung Nasution, Parakitri, Abdurrahman Wahid, etc. After going home from the Netherlands in April 1991, Th. Sumartana started with the first program, that was publishing an “annotated bibliography” of the Islamic literature of the 1980s, assisted by a few colleagues from Jogjakarta, among others were Ciciek Farcha, Farid Wajidi, Hajar Dewantara. This work could not be completed at the time, it was postponed for several years. Then in 1997, this work was continued by starting something new : choosing books, making annotations, describing and sharing works, determining the pattern of the publishing, discussing, etc. This work was conducted together by Hairus Salim, Ahmad Suaedy, Elga Sarapung, and Zuly Qodir, assisted by a few colleagues as
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readers and annotation makers. This book had just been able to be published in the month of July 1998. Meanwhile the management of Interfidei institution was structured: Rev. Dr. Eka Darmaputera was the appointed chief, Dr. Djohan Effendy and Dr. Daniel Dakhidae were appointed vice presidents, Th. Sumartana was appointed the Secretary of Interfidei Institution (as well as the Director of Interfidei), and Zulkifli Lubis was the appointed treasurer. We should also not forget the role as well as the intercourse with spiritual figures such as Bhikku Sri Pannyavaro Mahathera and Ibu Gedong Bagoes Oka, as well as Haksu Thjie Tjai Ing and a few figures from Javanese spiritualism that have greatly influenced the form, matter, vision, as well as the mission of Interfidei. In the early stage, full support from Rev. Jaspert Slob of Hervormed Church and from a few colleagues of Gereformeered Church in the Netherlands had been the starting life power of this institution.
Activities after activities, year after year Interfidei has developed according to the existing challenges. This development has also been simultaneous with the life of the NGOs in Indonesia that has been getting more complex and extensive in the society. At first the activities of Interfidei were mainly held in Jogjakarta or Java in general. The development in the second half of the decade of 1990s started spreading outside of Java, by conducting seminars/ workshops, and also involvement in various areas of conflicts (such as : M a l u k u , M a k a s s a r, M a t a r a m , M a n a d o , P a l a n g k a r a y a , P o n t i a n a k , B a n j a r m a s i n , Bengkulu, Kupang, Ende, Jayapura, Lampung, and other cities). These workshop series were focused mainly on the campaign of peace to support the resources of the local region in order to empower itself as the power of peace. In this stage, the staffs of Interfidei were also enriched by the joining of Wiwin Siti Aminah, Father Agoeng, Samuel Asse Bless, Syafa'atun Almirzanah, Heru Susanto, Wayan Suweta, etc of different educational backgrounds, faith, and ethnic. The experiences in those regions really delivered a new refreshing awareness of Indonesia as a society of true pluralism, with different challenges from one region to another. These experiences demanded a frame of thought as well as new activities. This also affected Interfidei's self- understanding ; how to manage plans, priorities, as well as activity programs to step ahead to the next ten years.
Based on the experience for about ten years in the field of “interfaith dialogue” as depicted above, while strengthening its vision and mission, Interfidei feels that it is necessary to develop itself to be always responsive to the calling of the new spirit of the time. Therefore, there are at least three things to be mentioned :
(a). Faith Dialogues. The profound, open, and comprehensive understanding of faith as the essence of religion. Therefore we need to complete ourselves with a sufficient knowledge of “living faiths” in the society, also to improve inter- faith and inter-disciplinary thinking abilities. The working programs are focused on the reconciliation, peace, appreciation, cooperation, freedom of thinking, fighting against prejudice, correcting misunderstanding, as the democratic basis toward a civil society.
(b). The requirements to the future that should be completed with the abilities of management, development of institution, qualifications of staffs and working equipment, quality of service, scholarships, and the building of n e t w o r k s e i t h e r l o c a l l y, n a t i o n a l l y, o r internationally. In this relationship then “institutional building” becomes an urgent need. The idea on self-development in the next 10 years is based on the experience of this passing 10 years. The idea on the understanding of Interfidei to the future has its source from the plan to build a dialogue center.
(c). A Dialogue Center. The idea, or to be exact, this dream, is a realization of a long and profound reflections among the staffs of Interfidei and the management of the institution for the development of the experiences and mules in this last 10 years. What put into realization will not take form merely in a physical building, but it will also serves as a supporting facility for the activities of Interfidei as the center of discourses on dialogue as well as the center of research and inter-faith dialogue studies in Indonesia. It is proper that a dialogue center does not function merely to empower the local society, but it could also be a center that would be able to accommodate international communications with dialogue institutions all over the world. The implementation of the dialogue center that will be established in Jogjakarta will make this institute concentrate itself more on the service of dialogue, peace, and the forming of a religious society with strong moral awareness.
Vision and M ision
Vision and M ision interfidei new sletter
The title was given by editor. The original one was the script of speech addressed in the opening ceremony of Interfidei in Indonesia,
August 1992 in Jogjakarta. The Chairman of Institut DIAN/ Interfidei. * **
Special Edition 2001 Taking into account the life of the people in Indonesia since a long time ago, we could see the unique roles as well as positions of religions. It is not only a reality that most of the society in Indonesia are faithful embracers, but religions have also formed patterns of mind, giving a basis for the meaningful dimension of the aspects of life as well as also delivered that aspirations and the image of the society's future in a whole. This, among others, could be seen in the life order of the society, nation, and the government of Indonesia.
From the treasury of the life of the nations in Asia, religions have also performed as a spiritual power, as the source that keep and develop certain civilizations. Religions interact with each other and form layers of trust that absorb each other and give spices to the perception on the meaning of life of human being, work, nature, and even arrange social relationships within the society. This variety of traditions undergoes similar functions, i.e. the functions of maintaining, developing, as well as the function of rescuing for the members of the society. Therefore, even though those religions are different, because the society demands the same service from those religions, the functions and characteristics of the religions seem not far too different. The similarity lies on the functions they undergo to fulfill the needs of the society. This same society is then given the spice by different religions as a unity. th
The beginning of the 20 century was the beginning of the rise of the nations in Asia. The struggle of religions against colonialism in Asia was so unique that the rise of these Asian nations could take place at the exact time as the rise of religions. Religions had played their social-politic roles through quo-colonial status that sought to maintain the exploitative relationship between the Westerners and the Easterners. In this region religions have been an emancipators power for the people to create internation relationship that is more civilized as well as human. However, it should be admitted that the roles of these religions was still limited to the tasks of uniting and making people aware, they have not yet been able to bring the society to the substance of modernity that serves as the key of the development of the society in the future. However, the roles undergone by those
Pdt. Eka Darmaputera
INTERFIDEI, THE PRESENT and THE FUTURE
Special Edition 2001 Vision and M ision interfidei new sletter
religions have a great historical value, for with this break-through, Asian nations are placed in the historical awareness equal to the positions of the modern Western nations, as the nations that are independent, have identities and self confidence to determine their own fates, and have the intentions to be responsible of their own histories.
In the present time, and to the further future, religions are estimated to keep on having a vital role in giving the morality frame, especially in the fields of life concerning a lot of people such as in politics, social, culture, and economy. In these very fields do the religions hold the integrative functions for the groups of society, give awareness of the values to the society as well as determine the understanding toward collective humanitarian problems with their offer of solutions altogether. It is at this point could we talk about the role of prophecy from these religions, that has been an essential and inherent contribution within the faith life of every religion. This prophetic function is prominent especially when the society is tripped into a hard problem where a lot of its members are involved in the crisis and lost their hold of life. There, religions function as the guides that are critical and do not stop giving hope. The prophetic calling of every religion always voices justice and solidarity, especially from the side of the abandoned and the lost ones from the society. Religions will not allow any harassment toward human being without any checking and warning. In reference with the prophetic calling and the functions of religions freeing, we could not close our eyes also toward the reality (especially in the contemporary history) that religions sometimes loses their prophetic spirit and then slip into the trap of destructive power game and oppressing political structures. In such situations, religions could be depicted as a hen that sits on some rotten eggs, eggs that would not hatch newborn lives. Therefore, criticism toward religions should still be conducted.
The levels of ability and thinking of the religions existing in Indonesia could not indeed be separated from the general reality that the majority of the people in Indonesia are still poor and have relatively low education. With such conditions, religions often reflect the capability of their communities that have not improved a lot, so that opinions are often heard that religions become burdens and serve as the power of anti reformation and anti development. Religions often contain the potential of problems rather than perform as the potential to solve those problems. However, such reality shall not be made reason to ignore religions in the effort of developing the nation, for if the development is really thought as the development by, from, and for the people, then it will never be able to be conducted without counting religions in. The problem is how to make religions still open toward criticism, from within itself as well as from the external side so that they could really serve as creative power that could be expected as the power of reformation in the society.
Interfidei was established to study continuously the image of the position as well as the roles of religions in the middle of the society. This effort of study is to be conducted on the basis of open and critical cooperation, along with its scientific norms. This is to underline the reality of interdependency between religions and the society, that religions affect the life of the society, and on the contrary, the development of the society also affect the motives of religious life. With this understanding, there is no meaning to approach religions “neutrally”, on the other hand, we realize the roots of theological faith of the religions to have the opportunity to see how far those religions really pay attention to humanitarian problems. Also how religions would give a more serious meaning toward the efforts of other religions to face these humanitarian problems. Next, further opportunity will also be open for understanding how religions play their roles to formulate and answer the problems of human beings in the future.
In relations with pluralism, Interfidei holds the view that we do need a creative interpretation toward the motto of “Bhinneka Tunggal Ika”, i.e. giving an insurance to variety, but on the other hand also giving an insurance for a critical and positive interaction for the sake of collective need. In this connection, the Institute believes that interreligious dialogue and cooperation is a creative understanding toward the problem of pluralism where an open and appreciative interaction process takes place. With this perception could this interreligious dialogue be viewed as a part of seeking models for inter group relations within the society, that supports the process of emancipation and democracy in all levels of the society. So far pluralism tends to empty into doctrine and missionary competition in order to gain as many followers as possible, where one religion is made an object for another religion. How often do we witness that religion turns out to be a source of disbelief; a belief not to believe of others' faith ! Faith of a religion is formulated into a category to refuse the existence of another religion. With open and humble hearts we also need to admit that such realities still stick to the ways we hold our religions at the moment.
This dialogic relationship is getting more urgent when we face similar human problems that involves all members of the society without regards
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to the religions they embrace. This variety of problems is faced to the totality of similar problems. Problems such as environment reservation, demography, labor, political structures, economic system, social order, educational tasks, healing tasks and many more appear with the form as a whole and interreligious. These challenges appear as challenges for the life and death of all members of the society. In such a situation, then the internal and inter religion contradictions will be a luxus, an action of waste.
It is more realized that not a single religion could offer a solving concept for all of the problems faced at the moment. The same awareness appear when we are not able to face this problem by ignoring the roles and existence of other religions. In the present time, interreligious togetherness is a must, since the existing problems have to be categorized as collective human problems. A relevant answer toward these humanity problems are expected to be delivered collectively in a continuous dialogue among all groups of the society.
Since the beginning this Institute has been the realization of cooperative and interreligious dialogue spirits. This institute does not work over one exclusive institutional interest or religion denomination. On the contrary, it is an institute that could be taken advantage of by all men of faith. This institute opens a dialogue forum for all the parties agreeing to conduct a dialogue. This institute does not step on a certain theological view, except for the theology that is able to perceive and not to decline interfaith dialogues: it is that faith could be discussed together from a more collective profound understanding, in a free and open situation without any hidden agenda. In relation with the aforementioned understanding, it is then appropriate to name this institute The Institute for Inter faith Dialogue (Interfidei). This institute was established as an effort to link the missions of religions in relation with the challenges of the society's problems that are faced together. Moreover, since every religion has its universal side, this institute is also open toward experiences as well as thoughts of all religious communities all over the world. This concept covering the whole world is an acknowledgement that all religious traditions belong to the human kind. It is a spiritual reservoir that carries an unlimited spiritual wealth to be a source of inspiration for the human kind all over the world and in all ages.
Interfidei is meant as a forum in which the ideas of faith are conveyed in a collective dialogue in order to stimulate each other and to grow as an effort to realize the collective responsibilities toward humanitarian problems for the safety of the society as a whole. The dynamics of religious life always bring about internal conversations among the religious communities with the teachings they embrace. Here, we face the dialogic structure of each religion. In order to conduct a productive dialogue task, three scopes need to be cleared away. First, dialogues of the same religion embracers. This first level dialogue is important according to the faith life dynamics as mentioned above. However, the main concern of Interfidei lies on the second and third level dialogues, i.e. inter religion dialogues and dialogues between religions and the society. These dialogues also cover theological dialogues. With these theological dialogues, there is a sign that the cooperation expected by this institute are not merely a practical or pragmatic cooperation, for every theological understanding will give a more profound awareness and will prevent merely practical and pragmatic cooperation.
Therefore, then dialogues are conducted by achieving the most profound meanings of each and every religion by appreciating the diversity of the view of every religion with a critical attitude with no distortion toward all forms of religion teachings. Dialogues do not have the aim to terminate differences, moreover with dishonest and rude ways. However, it needs to be clarified that this institute is not in the position as a judge to the truth of faith, not in the position to determine the measurement of truth for religions. These all will go back to the subjective faith of each religion embracer. One purpose of this institute is to discuss openly the similarities and differences among faiths in a dialogic attitude, in a situation of no force. The institute realizes that the result of a dialogue can not be made sure before the process of dialogue itself is conducted and experienced.
Such dialogues will in turn determine their own results, equal to the quality of the dialogue conducted, for every process of dialogue among people, no matter how difficult it is, will bring about a form of new, more mature, and more meaningful togetherness and humanity commitments. However, we should take notes that dialogues are no miracle means that will automatically provide solutions to all relationships among people and interreligious relationships in specific, instead, dialogues are able to create a more honest, open, critical relationship conditions, either internally or toward other people. It is these joints of relationships that serve as hopes to improve intergroup relationships in the future. In this relationship, the institute directs its view forward to the effort of conducting an anticipation toward the development of the society's thinking.
In its main activities, Interfidei will do some
interfidei new sletter
Vision dan M ision
study as well as researches on various actual religious issues without any discrimination toward all important religious phenomena in the society. With open arms the institute wishes to have cooperation with similar institutions, whether from the private as well as from the state circles, and it is also open for any cooperation with similar institutions abroad. Besides, as the equipment of work, the institute will hold a documentation, a library, and also publish journals in the field of interreligious dialogue study field.
In the end, as a closing, we expect this institute to be one of the centers for the communication for religion thinking in Indonesia, and also support the religious spirit that is directed to the improvement of religion involvement to formulate as well as to answer humanity problems within the society. With these efforts to formulate and answer the humanitarian problems, then we have basically touched the transcendental sides from religions, in the extent that this institute tries to place all efforts of inter religion dialogue as a bridge toward a whole understanding on the future, as well as in the meaning of the whole majesty and perfection of the dignity and values of human beings as a creation of God.
Hereby I would also like to express my hope that this institute could give its contribution toward the society as well as toward all religious communities.
Thank You Jogjakarta, August 10 1992
Interfidei has to be a little humble, is it true that people need Interfidei? What if They Don’t”
“ [ Mohammad Sobary, The Chirman Of Antara]
LIBERAL ISLAM : SOME COMMON QUESTIONS
Hairus Salim HS*
In this recent time, Islamic discourses are idea such as liberal Islam is not new in Indonesia.enlivened by the idea on “ liberal Islam” as an Its pieces had long appeared as uncovered in alternative “ to be Islam” in the middle of a various thoughts from Ahmad Wahib, Djohan pluralistic society and developing technology. The Effendy, Abdurrahman Wahid, and Nurcholis
- The Director of LKIS Book Publishing - Jogjakarta
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O pinion interfidei new sletter
Islam that shariah is liberal if understood still on the surface and in search. The assessment precisely. The example put forward for this might be quite in a rush. Second, however, argumentation is the Certificate of Madinah, that
Similar to revivalist Islam, the liberal Islam Razik, Muhammad Khalfallah, Mahmud Taleqani, positions itself in opposition with traditional Islam Muhammad Said Asmawi), “democracy” (M. and emphasizes on the primary of the earliest
There are six themes that become the attention has been more directed toward the two attention of the liberal Islam scholars - as mapped customs in contest, and ignore liberal Islam a lot. by Kurzman --i.e. “against theocracy” (Ali Abd
Moslems by themselves. Third, the belief that Islam that does not pay attention to the essence of shariah is mediated by interpretation. Shariah is the Islam doctrines, and therefore do a lot of spiritual, yet its interpretation is human, and deviations. Revivalist Islam emphasizes the need therefore will invite differences and variety. The of the returning of the “pureness” of Islam emphasis on the difference of interpretation is teaching. important and legal. Up to this present, according to Kurzman,
Revivalist Islam, that is also usually called place. The example for this is about the form of the Islamism, fundamentalism, or wahabism, is an state. For it is believed not to be mentioned alternative toward the Customary Islam. This specifically, it may (or can) be formulated by the tradition attacks the interpretation of Customary
Customary Islam is Islamic practices combined and second, the Moslems formulated their options and mixed with the local habits and customs. creatively according to the context of time and
Kurzman brought forward the three of the West. The second believes that shariah “traditions” that could overlap one another, related does not arrange and give answers to certain and connected, i.e. what he called “Customary problems. Because of the “silence”, there are two Islam, Revivalist Islam, and Liberal Islam”. possibilities, first, the allowance to be followed,
Kurzman's writings had shown a clear map, and shows how Islam has ruled the pluralistic life of the much more important thing is the real ideological society long before. This example shows how this background of what he called as liberal Islam. liberalism of shariah long precedes the liberalism
Interpreted Shariah. The first is the belief of liberal Pos Minggu papers, and some other media, are
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Indonesia that are getting warmer lately, seen variants, i.e. Liberal Shariah, Silent Shariah, and from their web sites, the articles in Tempo, Jawa
These three customs are, according to of Kurzman. There are at least two reasons for this Kurzman, not homogeneous. Each has its own matter. First, the discussions on liberal Islam in variant. Liberal Islam itself has three different
Even though the exponents of Liberal clearly and assertively the ijtihad and the taklid, Islam (in Indonesia) do not agree entirely with the authority of religion and the authority of what Kurzman had put forward and in several politics. In the institutional level, they succeeded other things, and the thinking and mapping of their in developing strong infrastructure in the fields of own might have exceeded what Kurzman had education, journalism, and intellectual networks. assumed, this essay will focus on these concepts
University Press, 1998), that now has also been had not been significant. The separation took translated into Indonesian. place after the liberal Islam could differentiate
Islam”. The concepts to be developed further was liberal Islam still occupies the suburban, and lately encouraged after Charles Kurzman published a has played the role more as victims. It is important compilation of the thinking of Moslem intellectuals to notice that liberal Islam takes its root in the th all over the world whom he believes to have liberal custom of the revivalist Islam of the 19 century. th ideas in an anthology that he edited and Before and at the beginning of the 19 century, the introduced, Islam Liberal : A. Sourcebook (Oxford difference between the revivalist and liberal Islam