Cardinal Miguel Ángel Ayuso Guixot’s Dialogue Views Against Interreligious Dialogue In Indonesia (original) (raw)
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The truth is that interreligious contacts, together with ecumenical dialogue, now seem to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and indeed that any such wounds still remaining will soon be healed" (John Paul II, Rome, November 13, 1992). By "obligatory path" the late John Paul II means that interreligious dialogue is one of the urgent ways for Christians as well as people of other faiths to cultivate a theological sense of togetherness. I have recently published such a topic in Dialog Interreligius: Historisitas, Tesis, Pergumulan, Wajah (Yogyakarta: Kanisius, 2010). The book depicts a lengthly attempt to study interreligious dialogue from several perspectives. I would call such perspectives "history, thesis, discourse, and face." This article is a sort of executive summary of the research that indicates the methodology and face of the pastoral activities of a particular Church, Indonesia. Study of interreligious dialogue should include or even start from the existential experience of the very protagonists, i. e. local Churches that live their daily life with people of other faiths.
Javanese-Christian Church Belief and Inter-religious Dialogue
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This study attempts to elucidate both of Muslim and Christian understandings toward the idea of religious pluralism, with the case study of Javanese-Christian Church of Pogung and its relation to the surrounding community. It provides the discussion with some theological analyses on how people conceive the meaning of truth and, how this has led to the possibility and necessity of a dialogue; more specifically how their religious doctrines maintain their communities in dealing with other communities. Based on the qualitative approach, wherein the data gathered through in-depth interview and observation, the result of this study revealed that dialogue must be based on personal religious experiences and firm truth claims. Without personal religious experience, there is no way of grasping what the dialogue is all about. Dialogue must be based on the recognition of the possible truth in all religions; the ability to recognize this truth must be grounded in the hypothesis of common ground...
Hermeneutic Dilemma in the Indonesian Interfaith Dialogue Program
Proceedings of the 1st International Conference on Language, Literature, Education and Culture, ICOLLEC 2021, 9-10 October 2021, Malang, Indonesia
In Indonesia, one of the needs for dialogue between religious people manifests in religious harmony forum programs as the implementation of Pancasila, Preamble 1945, Article 29 paragraph 2, and Joint Decree of Ministry of Home Affairs and Ministry of Religious Affairs No 8 and 9 2006. This research employed ethnographic methods to reveal the dialogue difficulties between religious people that are prone to conflict. One of the research results showed that the root of conflict between religious people is the diversity of interpretation of the religious teachings. However, this issue refers to the diversity of interpretations between religious institutions and the diversity of interpretations from each individual of the religious community. It implies that dialogue in the context of religions and daily life yields problems or dilemmas that are impossible to solve. However, it should be regarded as an integral part of the dialogue itself.
Interreligious Dialogue in Indonesia’s Context
International Journal of Innovative Research and Development, 2020
Interreligious dialogue is a fundamental thing in multi religions society like Indonesia. Interreligious dialogue in Indonesia's context is based on the Pancasila which is the ideology of the country. Five pillars of pancasila not merely become the starting point of interreligious dialogue but also the destiny of the dialogue. Some kinds of interreligious dialogue are pictured based on the understanding of pancasila.
International Journal of African Catholicism , 2013
Interreligious dialogue ought to lead to transformation of hearts and the theological traditions of the religions engaged in dialogue. This cannot happen when the dialogical model adopted by any of the religions is shaped by an exclusivist theology that refuses to consider the dialogical partners as possessing salvific truths, legitimate in themselves, without reference to another religion for its legitimacy. Though the Second Vatican Council encouraged dialogue among religions, the question remains, can the Catholic Church accept the view that its dialogue partners are legitimate media for God's salvific truths in themselves? After fifty years since the Council, it is important that a critical review of the dialogical model adopted by the Catholic Church be done and a more transformative method of dialogue be embraced that affirms God's freedom to engage human society through the many religions.
INTERFAITH DIALOGUE PROGRAM IN THE ARCHDIOCESE OF COTABATO
Global Scientific Journals, 2021
The study evaluates the Interfaith Dialogue Program in the Archdiocese of Cotabato. The decision to integrate IFD in the various programs in Mindanao came out as a reflection that while the nature of conflict in Mindanao is not necessarily religious in nature, it has a religious color just the same. If religion has become a source of conflict, it would also become a source of peace. The study made used the qualitative methods of research in this study such as: Document analysis, Focus Group Discussion, and Key Informant Interview (KII). The respondents of the study were the Christian and Muslim Inter-Religious Dialogue beneficiaries and promoters in the Archdiocese of Cotabato. They were the Muslim and Christian youth leaders, community residents, and Religious Leaders. The major findings of the study are; The socio-political events that led to the formation of IFD in the Archdiocese of Cotabato were: lack of knowledge of one"s religion, land issue and non-acceptance of others, violence and deprivation, prejudice and mistrust, looting, killing, strafing, burning of houses, ambushes, military encounters, displacement, absence of basic needs, presence of armed vigilantes, religious intolerance, land problems, development aggression, graft and corruption, self-centeredness of some leaders, and poor judicial systems.The context of the IFD program in the Archdiocese of Cotabato includes historythe establishment of the Oblate Missionaries of a vibrant church with strong Basic Ecclesial Communities that started in the late 70"s and the recognition of Pikit by the Archdiocese as a model community for the Inter-Faith Dialogue where the parish then facilitated the formation of the Inter-Faith council through a series of meetings and dialogues with key leaders and elders of the communities; Goalthe primary aim of
Inter-Religious Dialog Now and Then in West Java
Journal of Law, Policy and Globalization, 2021
Religious tolerance is a philosophy that is expected to be manifested in religious life in the Republic of Indonesia which is based on Pancasila. All religions in Indonesia, both those with majority and minority followers, have agreed to uphold the noble values contained in Pancasila. In addition, the government has also provided relatively clear boundaries, there is freedom, but there are still boundaries and must respect each other. Pancasila, the Constitution, UU, PP, Kepres and all regulations that apply in this country, must be upheld by every religious adherent in this country. The government guarantees the freedom to embrace one religion and practice it according to its beliefs. But it seems that in the concept of government, all Indonesian citizens are already religious, because it is based on the first precepts in Pancasila, namely: That the Unitary State of the Republic of Indonesia is based on the One God " This study considers the potential of the first sila of Pancasila as a healthy interculturality by virtue of its open concept of divinity, namely "cultured divinity". The finding is that the first sila of Pancasila can be defined as an open and active intercultural hermeneutics. The fluidic, accommodative, and open nature of the first sila of Pancasila, makin it possible to values contributed from anywhere, is the advantage of Pancasila that makes it acceptable to anyone living in Indonesia