Chapter 12

THE POLITICAL DIMENSION IN THE PRAXIS OF THE CHURCH

From Social Analysis to Social Action

Social analysis and a theological reflection on poverty are important though they do not by themselves change the situation of poverty. Concrete and arduous actions are needed. Of course, talk is almost always easier than action. A concrete-practical commitment and action is the decisive factor. Because of the different kinds of poverty, various actions, both individual and structural-institutional, are needed.

Praxis (action and contemplation) is an integral part of the entire process of social theology in such a way that it becomes the estuary as well as the source of social and theological reflection. Praxis (preceded by its own reflection) comes long before we conduct a reflection. We have to orient our reflection to praxis if we expect it to influence actions. Then the new praxis should return to reflection and so on.

Thus the Gospel imperative is implemented, particularly that of preferential option to the poor. A new spirit of faith should be “translated” and through a mediation should be directed to the reality of life so that the Gospel inspiration can manifest itself in the present time and present situation.

In this chapter, there will be some explanations about political praxis as it aims to change social structures and institutions. Then, there will be a reflection on Church ministry paying attention to giving flesh to the inspiration of the Gospel and the various commitments of the members of the Church. These ideas will be presented in the Indonesian context.

Politics from the View Point of Social Sciences

From Social Analysis to the Movement of Goals in Politics

Political issues and the role of praxis in social analysis have been mentioned several times. In Basic Categories of Social Analysis in Chapter 5 (see the diagram on page 67), the differences between political fields and political dimensions have been discussed. Politics in the broad sense, as a political dimension, is defined as societal actions. They involve the common life of the society from the international level to the village or local community. Politics are different from individual theories or actions. Political actions in this broad sense include, public speeches, talks and sermons, articles in public newspapers or magazines, education, Koran schools and non-formal courses.

Politics in this sense includes and is broader than politics in the narrow sense, the subsystem of politics, normally mastered by a number or a group of people.

Value premises as the goals of political actions have been discussed too (see Chapter 7 and also The Problem of “Value Free” in Social Sciences in Chapter 5). We have mentioned the difference between ethical-universal basic values and how to implement them.

Praxis or politics can be described as a bridge between social analysis and value premises. Social analysis should help politics see the effects of various actions or alternative political policies. Both social analysis (with its theoretical background and value premises) and value premises as the goals can be called political input. The political output is the change in the social reality. Effected change might be in line with the targeted goals, but it may not be if the analysis or means is not sufficient.

Constraints of Political Praxis and Ways to Overcome

In this relation, first we have to note that praxis has its own weight. It cannot be derived from a theory or an analysis. Praxis must not be viewed as the realization of a previously-prepared plan (blue print). Theories, analyses, and plans can only provide a term of reference. Though they are important, they do not constitute praxis yet because only by action will we face various constraints, which are not always predictable.

In relation to this problem, we need to realize the classic formulation of politics, namely “the art of the practicable,” achieving what is within our power to reach. In theory, there are many obvious problems. We know the causes of poverty and we have many suggestions to overcome it. However, the society cannot be managed like a chessboard. Established socio-cultural structures and various personal and collective interests cannot easily be given up, and human freedom has its own role. The poor do not always behave in accordance with our goals and patterns.  Furthermore, our goals and actions are not always the best. Praxis and politics need wisdom, patience and perseverance to take all those into account without easily becoming desperate. A wise politician should take the existing constraints into account, differentiate between long-term, middle-range and short-term goals, and try to achieve the targets step by step.

Praxis and politics almost always mean making decisions. Several alternatives can be presented, and often they are all equally good. Politics and praxis generally face a problem of the limitations of time, money and human power. Making a decision in such a situation can be difficult because we have to reject other equally good alternatives. We may offend others, especially if the choice of a certain alternative means that an existing institution should be dissolved. There is still another problem: the chosen alternative does not guarantee success. It is not surprising that many people and institutions cannot make clear decisions. There are often too many and none may be achieved.

Decision-making does not have worth in itself. A decision should contain social responsibility, for which there are a number of criteria. Political policies should follow a strategy with its priorities. They should have a comprehensive picture of the most efficient (based on the ratio between the efforts and high output) and the most effective (achieving goal). Being efficient is not the same as being effective. In facing poverty problems, for example, a charitable strategy or a structural strategy might be adopted. A structural strategy in education still has to choose between the bottom-up approach (direct education for the poor) or the top-down approach (“converting” the rich and the powerful in favorite schools).

Decisions on chosen priorities should be implemented in concrete and detailed programs and projects. The verbally formulated goals should be in accordance with the real targets. If education for the poor, for example, is prioritized in the national educational policy, but 80% of the allocated budget is spent on secondary and tertiary educational institutions, which are beyond the poor’s reach, the priority remains a slogan. The same also holds true of social organizations like educational foundations.

Considering human imperfection and continuous and rapid social changes, human activities, including politics, can be wrong only after a temporary solution. Therefore, evaluation is very important. All praxis and politics must be examined and reviewed from time to time and corrected, changed or cancelled out when necessary. This evaluation should discuss the reasons why a certain effort has failed. For this purpose, it is very important to clearly distinguish whether a failure is due to a wrong analysis or a wrong strategy or operation.

Top-down or Bottom-up Approaches

In the above discussion about education two alternative approaches have been mentioned, both of which can be structural in nature.

Basically, both approaches are needed. Since any development effort will fail if people are not involved, the bottom-up approach can be considered to be more basic. On the other hand, any effort will be successful if there is a supporting political framework or at least one that allows a bottom-up approach. This requires various intermediary levels, such as organizations or institutions like labor unions and social or non-governmental organizations. Therefore, a top-down approach is needed but is only secondary; it may help but not regulate, the private and non-governmental activities.  An appropriate principle in this matter is that all assistance for the poor should help them to be self-sufficient and self-assisting.

A bottom-up approach or people’s participation in the broader sense means that development must be implemented not only for the people but also with and by the people themselves so that the poor in particular are more capable of taking care of themselves. Such a process assumes conscientization, self-confidence, and empowerment. The participation should be extended to decision-making, and not limited only to the implementation.

Participation also requires a sort of basic democracy. This includes the following: distribution and balance of power, including power decentralization, control and transparency (freedom of opinion and communication and social criticism); a broad and free scope for social organizations (NGO’s, professional organizations, universities, religions); and democratic procedures in at least the lowest level (the village).

A realistic attitude towards participation must consider its limits. The people are sometimes apathetic and passive and they might not have any solution for their problems. Their opinions are not always correct because of the chains of tradition, ignorance and group egoism. Participation should be accompanied by social discipline. It often requires direction and guidance from outside. Outside leaders and consultants should be very careful so as not to deceive themselves by considering their own opinions as the people’s. More importantly, they should be aware of their leadership role by trying to make it subsidiary, dialogical and disinterested. These apply also to the participation of the poor (see The Meaning of the Church of the Poor in Chapter 8). In other words, the danger of romanticizing the powerless and the poor should be avoided.

A much bigger danger is that the poor will be treated only as the objects of development. They follow instructions but their opinions, concerns and participation in decision-making are often ignored.

Witness of Faith of the Church and Political Dimension

Translating Gospel Imperatives into Political Actions

The realization of imperatives originating from Jesus’ experience, such as “preferential option for the poor” in the praxis of the present world reality is a mediation process, which cannot be carried out directly. It means that the Gospel as the faith remembrance and witness of Jesus’ experience does not present ready-made concrete solutions for our current problems. The Gospel gives us inspiration, which should translate, to praxis in daily life.

The specific contribution of our faith lies in the Gospel inspiration underlying our praxis and not in a certain manifestation of our praxis. Praxis is a kind of a test case for our faith. In praxis, we have to struggle and prove who we are. We have to pay attention to different political points of view. It may happen that some philosophies are more appropriate and more convincing. Concrete involvement, which requires trial and error, risks of failure, and which does not have any supernatural guarantee about its truth, will eventually determine whether faith or religion is socialized or not.

This mediation process is often a leap in the dark and the same inspiration and imperatives may result in different options and actions. This necessitates and justifies proper pluralism among the believers. Of course, some actions are clearly contrary to the Gospel. In the ambivalence and relativity of praxis, faith has its most apparent manifestation.

Praxis should be prophetic, meaning critically creative. The danger of criticism without positive suggestions should be avoided. In general, and certainly in the Indonesian socio-cultural context, it is better and more appropriate to present indirect criticism by offering a better model. This approach can be more convincing than sharp criticisms.

Violent methods to bring about change in the situation are almost always inappropriate. In the Gospel there is clearly an “option for actions without violence” as seen from the life of Jesus. Furthermore, violence or revolution in the general sense only destroys the existing society without creating a new one. From the socio-cultural approach we have to say that the change of the socio-cultural system can never be carried out instantly because such a gradual process always requires much time.

Considering the limitation of time, knowledge and experience, we need assistance in our decision-making and praxis. This assistance is provided by ethics. Christian morality and the Church’s social teaching must be understood as an effort to realize the Gospel inspiration. Pastoral guidance is very important particularly for people who search for and need a clear orientation and guideline. However, while pastoral assistance is a big responsibility people should not be burdened with various demands and unnecessary requirements.

Finally, it should be kept in mind that the concrete praxis of faith always and primarily means a praxis of the community, the communion of all who share in the same faith. Although every religion has the right to speak up through its leaders, the main role in praxis is played by the community of faith including the leaders, who are primarily believers.

Functions of the Church and Societal Development

Individual or communal praxis within the community as a church is the source of social theology. It starts from the reality of present Church involvement and it aims at a new Church involvement. In praxis the Church lives out her life and her missionary commitment as a sacrament of salvation for all. The Church should involve herself in the praxis of liberation so that she becomes a sacrament, a visible and effective symbol of hope for complete and full liberation for all, including the powerless and the poor.

In relation to the importance of praxis, several reasons and considerations can be presented. The first is more theological-fundamental, namely, experiencing God. It takes place in the paradox of mediated immediacy. Experiencing God always requires concrete praxis (see Grasping Poverty Through Participatory Observation in Chapter 4). The second reason is more theological-moral. It is only through involvement in the praxis of liberation that we can account for our faith in the faithful and liberating God. The third is more epistemological, that is, there is no proper knowledge without involvement. Finally we have a christological reason, which originates from the characteristics of the life of the Church, namely faith in Jesus Christ. This basic faith is lived in the midst of the reality of the world. For the sake of her life and mission, the Church should remember and proclaim the Jesus event. Eschatological hope should receive witness through praxis in the socio-historical reality of the present world.

Seen from the viewpoint of faith, the Church leads her life through internal and explicit activities. We must distinguish between the Church as a community of the believers and the Church as a formal institution, which voices its opinions through its leaders. This mediation process in general should be performed by the Church as a community of believers. Only if the problem and the situation are not clear, should the Church speak officially with special leadership authority. In reality, the two cannot always be clearly distinguished.

From the above discussion, there also arises the primacy of the Church as a local Church and basic community. As members of a basic community, the believers can live the Gospel in concrete situations. Accordingly, they can be an alternative community not because they refuse to cooperate with the society but because together with the society they want to contribute their special contribution based the Gospel. The Church is a community (koinonia) of those who believe in Jesus Christ. But Jesus Christ does not exclusively belong to the Church, and the alternative community is not an exclusive one.

Church involvement is made concrete through the functions performed by community of faith. Through these functions the Church ministers in union with Jesus Christ’s life, cross and resurrection.

The Church that lives the good news is encouraged to proclaim and communicate it. If proclamation (kerygma) is accepted, it will be celebrated and expressed in prayers and liturgy (leitourgia). Further, if prayers and liturgy function well, the community of the believers, individually or communally will be moved to be involved in service (diakonia).

Through communal life, with its proclamation, liturgy and service, the Church enters into the actual movement of the Kingdom of God so that the atmosphere of the Kingdom of God as the Kingdom of justice, peace, love and truth can be experienced. All those functions are known as religious activities, except the service function, which is not always seen as religious. The relationship between the functions of the Church and the development of the society can be described as the relationship between religion and politics as on the next page.

Diagram

RELIGION AND POLITICS IN SOCIAL CHANGE

POLITICS	RELIGION
Societal actions, micro and macro (decision making, planning, implementation) in: •politics •economy •socio-culture With consideration of socio-cultural dimensions (= institutional-structural approach)	Institutionalization of faith experience in: •community •who proclaims the Gospel of Christ -interpretation (meaning) -conduct (ethics) •who prays •and in the service, the involvement if faith in the world, with the help of social and theological reflections.

↓ ↓

Positive interactions drive processes towards
POSITIVE SOCIAL CHANGES

• liberating humankind from any from of suffering
• prioritizing the poor and the marginalized
• creating life more human, just and free
• caring for the environment

(=Empowering people with the perspective of human rights, gender justice and eco-justice)

Negative interactions solidify negative conditions or causes

NEGATIVE CHANGES

• oppression and exploitation
• social injustice

—widening gap between the rich and the poor, men and women

• Creating life less human, just and free
• destruction of environment

 

From the foregoing diagram, it is obvious that Church life contains political dimensions. It shows how to struggle for positive interactions and changes and to avoid negative ones. In community the relationship between proclamation and liturgy, and social changes is less direct, while the relationship with God through Christ is expressed clearly and directly, and the Christian identity can be easily recognized.

Social Involvement of the Indonesian Church

To obtain a clearer picture about the socio-political involvement of the Indonesian Church, it might be useful to see it through the models in its history. These models are roughly taken from six periods of the Indonesian history. The first period is the colonial period, from the 16th century to the beginning of the 20th century, where the Church was not concerned with the issue of colonialism. In the second period, from the beginning of the 20th century to independence (1945), the Church took colonialism as an important issue and committed itself to the struggle for independence. In the third period, after independence, the Church received a role in the state and the plural society, where religion-based political parties were observed. The fourth period was around 1965, when people (and political parties) of various religions faced the communist force (the Gestapu = Gerakan Tiga Puluh September, the September 30th Movement). The fifth period started after the general election of 1971, where the political and economic situation was getting more stable. The sixth period is the future, where we might observe our ideal socio-political involvement.

The following scheme shows the existing models in those periods. This scheme is not meant as a comprehensive description of the complex history. These models can help us understand the history of our present involvement and formulate our ideal involvement.

MODELS OF CHURCH SOCIAL INVOLVEMENT
IN THE HISTORY OF THE INDONESIAN CHURCH

The following models do not refer to all existing models in the history of the Indonesian Church but are descriptions of certain models in certain periods. This scheme does not imply that models of certain periods are not found in other periods.

	Social involvement of the Church	Relationship with other faiths/religions
1. Era of colonialism (16th century to beginning of the 20th century	Colonialism was not taken as an issue, which benefited colonialists	Religions were closely related with politics (religions were politicized). Relationship with other religions was in line with that of the colonialists.
2. The Era of struggle for Independence (first half of the 20th c.)	Colonialism was taken as an issue; the Church took part in the struggle for independence. National awareness was highlighted	Faith and religion had involvement dimensions to pursue public welfare and to eradicate colonialism
3. After independence: 1945-65	Through separate organizations, especially through leadership encouragement, the Church showed her social involvement	Religions were the bases of political groups. Sharp differences both in teaching, liturgy, institutions and organizations. Value of other religious experience
4. Around 1965 (the Gestapu)	The Church upheld public welfare in the context of national unity through organizations and groups	Faith and religion had the dimension of joint involvement for public welfare
5. After 1971	The Church showed her social involvement particularly through her teachings, liturgy, and religious institutions	Sharp differences both in teachings, liturgy, institutions and organizations. Values of other religious experiences received more attention (influence of Vatican II)
6. The Future	Struggle for love and justice, developing sisterhood/brotherhood for all, preferential options for the poor. The importance of Basic human communities and Basic inter-faith communities	Faith has the dimension of joint involvement for public welfare against injustice. Values of other religious experiences are enriching. Dialogue and cooperation are promoted

 

We can cite an actual example in the results of the synod of the Jakarta Archdiocese and the Basic Direction of the Semarang Archdiocese. From November 27, 1988 to August 15, 1990 the Jakarta Archdiocese held a synod, which resulted in a pastoral guidance program for the archdiocese. The document was published in the book Menggereja di Jakarta dan sekitarnya pada tahun 2000 (Being a Church in Jakarta and the Surroundings in the Year 2000). This guideline presents ways of thinking and visions similar to those in Gaudium et Spes, of the Second Vatican Council. The first chapter of the guideline starts with a quotation:

“The joys and the hopes, the griefs and the anxieties of the people of this age, especially those who are poor or in anyway afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ” (GS1).

The synod of Jakarta Archdiocese formulates a new social spirituality as follows:

“Social spirituality consists of a new sensitivity that our God Jesus Christ has entrusted our poor and weak brothers and sisters especially to us. We have to be concretely in solidarity with them” (I:6.1).

Paying special attention to our poor and weak sisters and brothers in solidarity with them is considered to be the will of God.

Further, in the basic policies the Jakarta Archdiocese presents three principal options, principal fields and ways of implementing service. The three chosen foci of the concern in the coming years are (1) the challenge of the poor, (2) the youth, and (3) the lay apostolate.

The clearly formulated social spirituality is not very obvious in the policy options. By mentioning three principal options, none has been mentioned to be the most important. This difficulty might be more concrete if we have to prioritize the options. All of them are “principal options”. In determining the options, isn't one of them to become the most important? In other words, there is a possibility that the statement “the cultivation of the young generation is given priority” and will precede the statement “to allocate special time, attention and assistance to the poor.”  This obscurity is quite understandable considering that the context of this formulation is a deliberation, which should accommodate different opinions and emphases in the synod. It also shows how difficult it is to realize the good news and values in Christian praxis.

Apparently, the obscurity should be clarified by the strong statement about preferential option for the poor, which is the focus and goal of the life and service of the Church. This is also formulated in the pastoral guideline of the Jakarta Archdiocese about new social spirituality which should inspire the entire implementation of the functions of the life of the Church.

“Social spirituality means that we are always aware that our liturgy, proclamation, service, and communion are open to the poor, and are always concerned with their condition. We should not peacefully pray and do various activities without being offended by the poverty around us” (I:6.1).

The formulation shows that “preferential option for the poor” is the soul of the entire life and service of the Church, including the concern of the youth (focus 2) and lay apostolate (focus 3) in addition to the direct concerns for “the challenges of the poor” (focus 1). Therefore, lay spirituality is manifested in the concerns of “issues of social justice, employment opportunities, insensibility to the powerless, and discrimination against certain groups.” To concretely internalize social spirituality means risking, through the process described above, with trial and error, mistake and failure, and then determining the necessary steps to be taken

A new social spirituality means the spirituality of the Church of the poor. Church members including the middle class and the upper class, individually or collectively, can and must manifest themselves as the Church of the poor, namely holding the interests of and being with the poor and the abandoned.

The synod further states that in the Church the poor are not only asked their opinions but also participate in determining the life of the Church. This is what is meant by making the poor feel at home in the Church, an element that should be struggled for in the life of the Church of the poor.

Another actual example is the Basic Direction of the Semarang Archdiocese for the period of 1990 to 1995, which continues and clarifies the previous one (1984-1990). The entire direction from 1990 to 1995 is formulated briefly as follows:

(1) The people of God in the Semarang Archdiocese in line with the development of the local situation and culture wish to fully and more       closely follow Jesus Christ in responding to and proclaiming His    good news of salvation.

(2) With all people of good will, the goal shall be implemented by:

- fostering the spirit of true sisterhood and brotherhood among the Church members and with sisters and brothers of other faiths

- involving oneself in the joys and anxieties of the society

- struggling for the achievement of life order for the sake of the welfare of all people by giving priority to the abandoned and suffering sisters and brothers.

(3) Experience of the mystery of salvation is more realized, felt and   strengthened in proclamation of the Gospel and prayer.

(4) We hope, the one who began the good work among us will bring   it to completion (Phil. 1:6).

The Basic Direction of the Semarang Archdiocese formulates the values, which should be defended and struggled for by the community of Christ’s disciples.

Both examples from the two archdioceses show that the orientation of Indonesian churches is in line with the orientation of the Church’s social teaching in general (see Chapter 2). The unifying factor is the same force, which specifically motivates and inspires Christians, namely the relationship of the community with Jesus Christ. Out of that relationship, Christians provide their contribution in the contexts of poverty and pluralism of religious experience. The experience of Christians is a mystical experience, the experience of encountering God in union with Jesus Christ. In contemplation, the believers ask for an interior knowledge, to love him more intensely and to follow him more closely. In their actions, He is followed to be better understood and loved. In that way, the specificness of Jesus’ experience is grasped through a process of interpretation without becoming exclusive and triumphalistic.

In the two examples, it also appears that the forms of Church social involvement with preferential option for the poor require further analysis and praxis, particularly in smaller circles, such as the basic community, which can have better plans and act more concretely.

Finally, the contribution shown through and in function of the community of faith (proclamation, prayer, and secular service) is not an achievement of the Church’s own strength. Everything has its source in the One who gives and sustains life, who has begun the good work and will bring it to completion (Phil. 1:6).

The Basic Direction of the Semarang Archdiocese for the period of 1996 - 2000 combines the two previous periods (1984 - 1990 and 1990 - 1995). It pays attention not only to the problem of structural poverty but also to the issues of women and life environment. In the context of the interconnected problems of social injustice, gender injustice (within as well as without the Church) and the threat of ecological destruction, our solidarity must focus on empowering people, where social justice is struggled for, especially gender justice and caring for the environment.

The Pastoral Planning of the Church

Church pastoral planning includes living practices and cultivation of faith in the different dimensions of the life of the Church as described previously. As actions with a political dimension, Church ministries must be planned realistically, not only in terms of the long or short term but also in terms of really achievable targets.

In the following considerations, there will be some recommendations for drawing up a pastoral plan in the midst of the plurality of the community of faiths, both in the Christian community and with the community of other faiths. The goal of the planning is clear, namely the development of the society in the perspective of the Kingdom of God as discussed in Chapters 7 and 8.

The following considerations concern the Basic Christian Community, founded on the basis of Jesus Christ’s Gospel, and the Basic Human Community, founded on the basis of common life and the human concerns of the people of different faiths (thus also called the Basic Inter-faith/Inter-religious Community). These communities are examples of bottom-up involvement.

The starting and meeting points are what is experienced together in daily life because the most natural dialogical meetings take place in daily life. This is what is normally called a dialogue of life. It is here that threats to common life are experienced, and faced together. Dialogue of life starts in a small community, where sisterhood and brotherhood are not determined by faith or religion but by a common life experience with common human concerns. Such a community can be called a Basic Human Community. It consists of ordinary people, involved in social action to reduce and eradicate suffering and to bring about a more just and sustainable community and environment.

In our faith’s perspective, the goal of a basic human community is orthopraxis; right action as the response of faith: to carry out God’s will, to prioritize the poor and the abandoned in a multicultural and multireligious context. It is an open community of God’s Reign, which is fertile ground for sharing experiences and for bringing about the transformation of common life to its full humanity (see Pieris 1986:135-136).

Christ’s disciples interpret what is experienced together in the light of the Gospel. The evangelical interpretation and direction are developed in the community founded on the basis of the Gospel, namely a Basic Christian Community. Communication is needed to clarify the direction of the aspired community, towards the Reign of God. The problem is not to exclude tradition or absolutize it, but to critically discover the riches of faith so that creativity can prosper. Without an appreciation of the religious tradition as a response to God’s own mystery, there can never be a mutually enriching dialogue. The life of faith must be carried out with humility in an internal and external critical dialogue. To develop a special relationship with Jesus Christ does not mean unaccountable exclusivism. It is the inclusive Christian attitude, not the exclusive, which originates from loyalty to Jesus Christ.

The uniqueness of each religious tradition can mutually enrich each other in a Basic Inter-faith/Inter-religious Community. In openness and humility, people of different faiths can search together to discover and follow the Giver of life. Recognizing the limitation of each tradition, Christians and neighbors of other faiths can mutually enrich each other and experience the mystery of faith. On this level inter-religious dialogue takes place as mutual service to experience internal transformation.

In this Basic Inter-faith/Inter-religious Community, there are joint struggles for values, which have been realized and chosen together. A dialogue of faith not only brings internal transformation but also initiates movements for social transformation, where the poor, the abandoned and the suffering will experience a more just, more liberating, and a more sustainable society.

With the ways of life described above, Christ’s disciples abide in dialogical and transformative spirituality. Living out such a spirituality requires openness and the ability to enter and understand the “language” of neighbors and of other faiths and the “language” of our present world. True spirituality of dialogue assumes freedom, honesty and openness from all partners. This kind of dialogue happens in daily life, in sharing spiritual understanding and experience, in reflection, and in actions to overcome poverty and injustice.

The transformative movement which starts with a dialogue of life can be described in the following diagram:

 

Diagram 

CHRISTIAN LIFE IN RELIGIOUS PLURALISM

Communion of Communities

(1) Dialogue of Life:

Christians with sisters and brothers of other faiths in

Basic Human Community

 

Human concern 

↓

Scriptures and traditionsof Christian faith (Basic Christian Community)  (Basic Ecumenical Community)

Scriptures and (or) traditionsof other faiths (Basic Other Faith Community)

 

(2) Social analysis & reflection
↓

Concern of faith

Concern of faith

↓
Dialogue of faith:
(3)Experience and (4) Theology

in

Basic Inter-faith /Interreligious Community
↓

together to seek and to find
the will of God, the Ultimate
(Contemplation)

 (5) Dialogue of Action

Common movement (of communion of communities) for
justice, peace, and integrity of creation,
preferential option for and with the poor,
(=people empowerment with the perspective of human rights,
gender-and-eco-justice)

Cooperation and support for various partners in the basic human community is a cause for gratitude. However, the attempt to develop such a community is not without constraints. The constraints can be from those who do not want any change, both from within the Christian community itself, where individuals who are in power, or from brothers and sisters of other faiths.

Constraints also emerge from the lack of communication or misunderstanding and also from resistance to change, under whatever reasons. In such situations it is necessary to stress again that the concern of our faith is the values of the Reign of God, namely to reduce and eradicate suffering. For those loyal to Jesus Christ and His Gospel, ignoring human suffering is irresponsible. Jesus Christ’s Gospel continuously encourages us to give priority to service to the poor and the abandoned irrespective of religion, race, ethnicity or nationality.

Selected Materials for Private or Group Studies

(1)      In Mt 7:21, we read:

         “Not everyone who says to me, 'Lord, Lord’, will enter the Kingdom       of heaven, but only the one who does the will of my Father.”

-        Do you see the relationship between this verse and Mt 25:31-46    discussed earlier?

-        What is meant by the will of Our Father in your community and in          your personal commitment?

-        What is the relationship between prayer and the implementation of          the will of Our Father?

(2)      In GS 43, we read:

“The Christian who neglects his/her temporal duties, neglects his duties toward his/her neighbor and even God and jeopardizes his eternal salvation.”

“Secular duties and activities belong properly although not exclusively to lay people. They will gladly work with people seeking the same goals. Acknowledging the demands of faith and endowed with its force, they will unhesitatingly devise new enterprises, where they are appropriate, and put them into action”

 

-        Can we say that what are described, as secular duties are the Church’s duties?

-        How do you describe the cooperation of lay people with the Church        hierarchy in this matter? (Compare with GS 76).

(3)      OA 4 states:

“It is up to the Christian communities, with the help of the Holy Spirit, in communion with the bishops who hold responsibility and in dialogue with other Christians and all people of good will, to discern the options and commitments which are called for in order to bring about the social, political and economic changes seen in many cases urgently needed. In this search for the changes, which should be promoted, Christians must first of all renew their confidence in the forcefulness and special character of the demands made by the gospel”.

-        Compare the above statement with the theological methods and steps       used in this book.

(4)      EN 29 states:

“But evangelization would not be complete if it did not take account of the unceasing interplay of the gospel and of man’s concrete life, both personal and social. That is why evangelization involves an explicit message, adapted to the different situations constantly being realized, about the rights and duties of every human being, about family life without which personal growth and development is hardly possible, about life in society, about international life, peace, justice and development - a message especially energetic today about liberation.”

-        What Church functions appear in this teaching?

(5)      What do you think about social spirituality in the pastoral guideline         of the Jakarta Archdiocese and the Basic Directions of the Semarang    Archdiocese of 1990-1995 quoted in this chapter?

(6)      The dogmatic constitution Lumen Gentium sees the Church as God’s       people on pilgrimage. Liberation theology emphasizes basic       community and talks about the Church of the people born by the   force of the Holy Spirit from the people. The recent instructions of     the Congregation for the Doctrine and Faith emphasize the Church’s        hierarchical structure.

-        How are the three concepts related? What are the arguments?

Selected Readings

Ambroise, Yvon

1985   “Model-model Karya Pengembangan Masyarakat” in Posisi dan Arah karya Gereja di Bidang Pengembangan Masyarakat. Jakarta: LPPS - KWI (= Seri Forum LPPS No. 1).

Banawiratma, J.B. - Suharyo, I.

1990   Umat Allah Menegaskan Arah: Komentar atas Arah Dasar Keuskupan Agung Semarang. Yogyakarta: Kanisius.

Hanf, Theodor - Marthelot-Tagher, Josette

1988   Pendidikan dan Pembangunan di Indonesia: Peran dan Masalah-masalah Pendidikan Katolik. Jakarta:LPPS KWI.

Huber, Thomas

1987   “Tekanan-tekanan yang Perlu Diperhatikan Dalam Katekese Di Indonesia Dewasa Ini” (= Naskah Seminar I). Dengan tanggapan      terhadap makalah seminar itu dari F. Magnis-Suseno, “Katekese di Indonesia: Arah Yang Dicari”.Yogyakarta: STFKat Pradnyawidya.

Kuntowijoyo

1991   Paradigma Islam: Interpretasi Untuk Aksi. ed. A.E. Priyono. Bandung: Mizan.

MŸller, J.

1992   “Kaum Religius Sebaiknya Cuci Tangan Terhadap Politik?” in Keprihatinan Sosial Gereja, ed. Eduard Ratu Dopo dkk.,   Yogyakarta, Kanisius:134-148.

Muskens, M.P.M.

1979   Partner in Nation Building: The Catholic Church in Indonesia. Aachen: Missio aktuell Verlag.

Pieris, Aloysius

1986   “A Theology of Liberation in Asian Churches.” East Asian Pastoral Review, Vol. 23, no. 2. 117-137.

Sartono Kartodirdjo

1967   Pergerakan Sosial dalam Sejarah Indonesia. Yogyakarta: Universitas Gajah Mada.

Sinode Keuskupan Agung Jakarta

1990   Menggereja di Jakarta dan Sekitarnya Pada tahun 2000: Pedoman Pastoral Keuskupan Agung Jakarta. Jakarta: KAJ.