"Mapping Problem, Formulating a New Paradigm: Doing Together"

In the third millennium, the face of religious faith seems paradoxical: on one side of the normative whole-esoteric prophetic message clearly and agree on the breeding side with dignity and exaltation of human dignity. However, the historical-empirical religion can not evade just over a wide range of humanitarian incidents that adorn the windows of modern life. Certainly the most prominent and can be seen from the recent events of 11 September, and the disastrous Palestine recently, though there are many other major events in the global level related to the events of humanity 'in the name of God with Holy Scripture', including in Indonesia (Bali bombing case , religious conflict in Ambon, Poso, etc.). Although in many critical study of religion is not the only cause (the first) is often associated with political-economic-social-cultural, but religion can not avoid that 'inspiration and theological legitimator' more powerful than the atomic bomb though. For the name of religion people can slay and eliminate the 'other' until whenever, as long as religion embraced and believed.

If so, what's wrong with religion? Is it a source of violence, the eksklusifisme, anti-tolerance, anti-racial, and anti-peace-critical circles as alleged secular-atheist? Where the loss of the spirit of liberation, of humanity and peace message of religions? Furthermore, religion can be a fortress moral values ​​of life and consciousness of modern society when more and more thirsty and empty spirituality, but his increasingly blurred due to the entanglement problem delematis above?

For that is important for all religions seek his atutentisitas together with the mutual learning of the advantages and disadvantages of each with honesty and humility as well as reflect on the challenges of contemporary era. So that the level of inter-religious dialogue is not just merely looking at the level of business' meeting room 'of the differences of each religion, which led to the recommendation' reinterpretation of the teaching, awareness and criticism of the phenomenological-theological nature of internal religions. More than that, look at contemporary challenges are much more complex as mentioned upfront, dialogue and harmony between religious efforts must also be able to contribute and join for solving problems that are structural in global humanitarian threat of human destiny of the earth today. Once can be a common anemy and 'space' Intersection '(not just a' point 'meeting) all religions are more emprik-praxis. For the message of all religions to explain clearly the importance of balance between the orientation of the 'personal piety and social to religious piety.

Thus if the second level of this; instropeksi ineternal-criticism (theological-phenomenological) and social-global introspection (empirical-structural) into the collective consciousness-substatif and animates every effort dialogue and interfaith relations at least the direction and the ideals of pluralism, harmony and togetherness is desirable not trapped in a repetition of discourse and dialogue soar depending on the discourse. For each search autensisitas religion as the basis of the nursery where the universal values ​​of each religion is not to be static (the past), but dynamic (past-present-future) say hello and touch the realities and challenges of his time. For this reason, the landing and grounding the notion / idea can only be done if the footing issues and common goals can be mapped to the right and into the collective consciousness, beyond the 'exoteric aspects: legal, institutional formalism religions respectively.

In the concrete business and critical grounding of the above ideas, the context of empirical nationalism as the home state and nation we must be in precedence. One that is worth asking is about the significance of tolerance. Because tolerance is a fundamental need for a pluralistic nation like Indonesia. Cultural diversity, ethnicity and religion may grow and flourish only if the tolerance is the underlying values ​​of social relations. In the words of Michael Walzer (1997), tolerance becomes possible to make a difference, and made tolerance becomes an important diferention. Certainly not enough to be of value, tolerance also needs to be reinforced by state policy. So that the social conflicts that may occur in the midst of diversity can be managed properly.

Tolerance needs to become more urgent because of the recent tensions and conflicts between religious groups to be quite alarming symptoms. The data collected from FICA (Fellowship of Indonesian Christians in America), PGI (Indonesian Communion of Churches), PIK (Compass Information Centre), and Women's Health (Center for Data Analysis and Tempo), shows, from 1965 to 2004, little has been 469 destruction occurred and forced the closure of places of worship. Meanwhile, data collected by inter-religious conflict United Nations Support Facility for Indonesian Recovery (UNSFIR), is no less astonishing. From 1998 to 2003, there has been at least 428 cases of religious conflict. Frequency of conflict is most prevalent in the first three years of reform, namely 1998 - 2000, a total of 297 cases.

Awareness about the importance of tolerance gets serious challenges, especially in the context of religious pluralism. Religious traditions, ideology and / or theology that is isolationist (living in a "shell" of each community), confrontation (easy to be suspicious of other groups), and even hatred (the other is an enemy to be conquered).

From Exclusive to Inclusive

Since centuries, the Catholic Church based in Rome (more precisely the Vatican) has always taught that Christianity is the only true religion, that other religions - Judaism, Hinduism, Buddhism, Islam and so it's all not true ; only those who become Christians and follow the Church secured safely to heaven. As for Jews, Hindus, Buddhists, Muslims and followers of their sect considered heretical and later go to hell. As said St. Cyprian: "Salus ecclesiam extra non est, there is no salvation outside the church." An establishment of exclusivism is still held strong until the mid-20th century. Only after World War II, which claimed millions of lives, mostly ethnic Jews, they seemed to be little changed attitudes. Doctrine of exclusivism was widely criticized for being responsible for foster intolerance, fanatical, narrow-minded (bigotry), triggers, and also indirectly confirmed the variety of abuse and oppression of the different religions and beliefs through the Inquisition, and so on. In a meeting (council) which was held in the Vatican in the year 1962-1965, the Catholic Church to review the establishment and its relationship with other religions. Then come a document called the Decretum de Ecclesiae Habitudine ad Religiones Non-Christianas the latter is more often called Nostra Aetate ("In Our Time ').

Official documents, among others, stated that the Catholic Church does not deny its truth and purity in religions other than Christianity (Ecclesia catholica eorum nil, in his religionibus quae Sancta et sunt vera, reicit), that other religions are reflections of truth illuminate all mankind (haud Raro referunt Tamen illius radium Veritatis, quae illuminat homines omnes). However, it affirmed that Jesus Christ is the only way [salvation ¬ s], the only truth, and the only life (Annuntiat vero et annuntiare tenetur indesinenter Christum, qui est 'via et veritas et vita' [Gospel of John (John) 6.14] that only religious people could live with the full and perfect (in quo homines plenitudinem religiosae inveniunt vitae). Despite its implicit ambivalence ¬, here appears the Church wants to give the impression as if the attitude has changed from exclusive to inclusive, but actually still believe that salvation can only be achieved by the Christians.

Within this framework reinterpretation of sacred texts in accordance with the historical context and linkages with other sacred texts to be done. One of the core of the group are expected to pursue a moderate agenda is the strengthening of social integration of young leaders of religion as a strengthening agent for religious moderation in the interfaith community. Hope this is a common task of each individual wants and religion if religion is increasingly concerned about the fate of doubt in the midst of the complexity of the problem of global, national and local these days.

Indonesia is a Multi State, Start of Culture, Ethnicity, Language, Religion and the Other so that the known world. Indonesia was originally founded by people who have the diversity, as it was in determining the date of independence is no difference between the warrior among warriors among Youth with Parents. Thus, the diversity of faith is actually a common thing, because man is essentially a heterogeneous rather than homogeneous, so has the difference between one human being by another human being his. In terms of faith, basically they are all ordinary man, but becomes a problem when there is diversity, in this case the norms and values ​​are still disputed between "Yes" and "One" on the issue of religious freedom.

In addition to the condition of Indonesia's multicultural diversity requires a conception of freedom that lead to inter-religious faith be it Islamic, Christian, Catholic, Buddhist, Confucian and Hindu basically a commonality between the values ​​and norms they believe are "good" and the value and norms that they believe to be "Bad" Just meaning and its way different. The diversity of faith in Indonesia for me an asset to this nation if properly regulated and can be wise, Indonesia is a country which has 6 Members of different religious, who can be examples and references to other States, that diversity is not a reason not to be united, tolerance and peace.