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THE CHURCH IN INDONESIA:
FACING NEW CHALLENGES TOWARDS A NEW INDONESIA
by Rev. J. Mangkey, Msc.
( Part 1 ) ( Part 2 )
(Print Friendly Version)
"Analysts trying to make sense of the Moluccan violence, which has claimed more
than 3,000 lives in the past 18 months, believe it represents a confluence of
interests. Those range from disaffected retired and serving military officers trying
to stir the political pot in far-off Jakarta, to well-funded Muslim extremists seeking
to capitalize on a shift in the demographic balance of a region that once had a
clear Christian majority in an otherwise overwhelmingly Islamic nation" (12).
In an urgent appeal of 22 June 2000 the Crisis Centre of the diocese of Amboina reported that "What is happening in the Moluccas now cannot possibly be called 'riots' or 'violence' or 'bloody conflict' or even 'war': this is an organized cold-blooded murdering of innocent people, conceded by the Moslems themselves by means of the loudspeakers of their mosques which call for annihilating all 'Christian infidels'. The violence can no longer be looked on as a conflict, but a straightforward endeavour to clear the Moluccas from everything that is Christian." In reality Christians were already wiped out from some areas in the northern Moluccas such as Ternate, Tidore, Morotai, Obi, Bacan, Sula, Buru. Ambon and other parts of the Moluccas have become killing-fields.
Although the situation seems to have improved, but it is still very fragile. The enforcement of a civil state of emergency on 27 June 2000, followed by a limited isolation of the territory to prevent arms and ammunition smuggling, did not help much. Only the recently forced expulsion of a number of Jihad fighters and the confiscation of thousands of weapons, hand-made bombs and other sharp devices, along with the mounting pressures from the international community and governments, seemed to have helped ease the situation.
In the meantime the desire to end the conflict has grown. "The desire to end the conflict is more and more heard from both sides of the Christians and the Muslims. Many of the latter also wish the jihad warriors to leave the place as soon as possible. The police chief commander almost every day goes to meet with either Muslim or Christian communities, even as far as Masohi (the island of Seram). He declared on local TV that virtually nobody wants the conflict to go on. On the contrary, people wish to re-establish normal mutual relations, based on the traditional Moluccan pela gandong (brotherhood). A Siwalima reporter recounts that not seldom he can hear Muslims say: the Christians suffer because of what is done to them by the jihads; actually we, the local muslims, equally endure much suffering from them" (13).
This prolonged conflict in the Moluccas and occasionally in other regions has forced people to flee their homes and land, and became refugees. Thousands of people have fled the afflicted areas and took safer shelters in North Sulawesi, and others returned to their original places such as the South-Eastern Moluccas, South Sulawesi or Java. In turn, this unprecedented flow of refugees has created some grave problems, such as food, evacuation, new settlement, home, work, damaging psychological effects, etc.
The response of the Church of Indonesia
The concrete situation of the society also determines the response of the Church. The joy and the hope, the suffering and anxieties of the people are also those of the Church. In response to the crisis situation the Church has stood as a critical and moral voice, as expressed for instance in
(12) Far Eastern Economic Review, Hongkong, ed. 6 July 2000.
(13) Update report from the Crisis Centre of the Diocese of Amboina, no. 37., 14 August 2000.
the Bishops' pastoral letters: the Lenten letter 1997 (just prior to the general election) in which the bishops expressed their concerns on the crises which have intruded all levels of life, and were mainly rooted in moral decadence; the 1999 Easter letter ("Risen and firm in hope") which was issued to respond to the ongoing moral crisis, with special mention of current issues such as 1999 general election, regional autonomy and special regions. In their Moral and Political Call, 12 August 1999 (prior to the Independence day celebration, 17 August) the bishops voiced their concerns and stance on general situation of the society and on the incidents in Aceh, Ambon and East-Timor. The annual assembly of the Bishops' Conference, November 1999, issued a pastoral exclamation "Let Us Change". It expresses the long crisis, which originally was triggered by the monetary and economic crisis. The Bishops beg the Church to carry out the Gospel by prioritising those who are victims and suffer from crises.
Above all, in their letters they speak of the defence of humanity, regardless one's religious affiliation or ethnicity. This unfavourable situation has also deepened a great sense of solidarity among the faithful for all those who suffer from crises and conflicts. A crisis centre affiliated to the Bishops' Conference office was established.
It is significant to also note the shift of emphasis on the Church's stance and view: from a more sacramental and institutionalised Church, ad intram (an inward-looking), to a more ad extram (an outward-looking) Church. The emphasis of a more ad intram Church is on sacramental services and well organized, well run institutions such as internal organisations, qualified schools, hospitals, media, etc. Until around 1990 the Church saw herself as a minority and did not intervene in the socio-political sphere or was very 'careful' to speak out on socio-political issues. In the words of the late Indonesian Cardinal Justinus Darmoyuwono: "We regard ourselves as 'an efficacious silence'." The influence of the Church was largely felt through the presence of her services in schools, hospitals, media, etc, and of a good number of lay people in the government departments. In this time emerged an accusation of christianisation of Indonesia by certain Muslim groups.
An ad extram Church is a prophetic Church, a moral voice in the society, and is involved in the cause of justice and peace, is open to and in dialogue and partnership with various components of the society. Solidarity with the suffering, especially the victims of conflicts and violence has been generously demonstrated by the faithful by sharing what they can offer, by defending one's rights, by finding the truth and justice. In this time communication, dialogue and cooperation with other religions and other components of the society such as NGOs has emerged as a major challenge to the Church. Team of Volunteers for Humanity, started by a Jesuit Father Sandyawan in cooperation with both Catholics and non-Catholics, is an example of common efforts not only to help the marginal people and the victims of violence but also to defend people's rights and to find truth and justice. The most difficult challenges come from Muslim hardliners, who are not open to dialogue.
Another aspect of being an ad extram Church is a shift from a receiving to a missionary/sending Church. In terms of personnel there is a good number of Indonesian religious sent abroad as missionaries, as well as in a number of religious congregations Indonesians have become part of general administrations. A still great challenge to the Church is to be financially self-sufficient, particularly in many local Churches, where the contribution of the people cannot fill in the pastoral needs in place, especially in the aftermath of the economic crisis.
Facing the present crisis of the society the Church is expected to play a role of hope-giving to those in depressed situation, and facing the conflict situation a role of reconciliation in a non-violence struggle for democracy, of defence of humanity and to change potential conflicts into enriching and true brotherhood. Particularly the role of the local Churches in mediating conflicts, in promoting justice and peace, in defending humanity, such as in Ambon has become very significant. From the beginning the local bishop of Ambon, Mgr P. C. Mandagi MSC, has acted as acceptable mediator between the two fighting groups. This role has become more difficult once the Jihad troops arrived in different parts of the Moluccas. Catholic institutions also became target of attacks and many Catholics became victims of clashes. The complexity of the solution of the conflict has forced him to lobby the international community and governments to help find solution of the conflict. In July the Bishop, accompanied by other religious leaders, travelled to Europe and then to the United States for this purpose.
Looking forwards to a new Indonesia the Indonesian Bishops envision a great need of building up the Indonesian Church as basic community, a communio, with an emphasis on 'ad extram', meaning being a part of the society at large and in partnership, dialogue and communication with all components of the society. An honest dialogue and an open attitude towards other religions, particularly Islam as the main religion, are required, because the daily life of the Catholics is in the midst of them. Also the right pastoral approach, which includes analysis in the fields of culture, socio-politics, economics and religion, is necessary.
In order to express the Church as communio the Bishops have agreed to hold a Grand Catholic Gathering as culmination of the 2000 Jubilee celebrations, at the beginning of November 2000. It will gather the representatives of laity, religious, clergy from all dioceses of Indonesia, in communion with the Bishops. The theme of the gathering is "Empowering Basic Communities towards a New Indonesia." Empowering Christians of all walks of life can be a great contribution to the creation of a new Indonesia, that is peaceful, prosperous, built on a true brotherhood and characterised by mutual understanding and acceptance, mutual appreciation and respect, justice, peace and honesty.
In order to empower basic communities the quality of human resources takes a great importance. Not only the formation of religious and priests but more importantly also that of lay people, particularly the youth, is indispensable. To be the salt and the light of the Indonesian world, to be prophetic, and in order to be present and influential in the society, the Indonesian Church needs qualified lay people and pastoral agents. They are in the forefront of the society. There are many lay people who are capable to do further studies on various subjects, or are available to follow formation courses, but often times the main barrier is financial limitations. I believe that the future of the Church lies in the hands of lay people. Already from the beginning of the Catholic Church in Indonesia the lay people have been the determining agents of evangelisation and growth of the Church. But facing the mounting challenges, as mentioned above, and those of this era of globalisation, which has been affecting the Indonesian society as well, we need to build a prophetic Church with ample and significant participation of qualified lay people.
Rome, 1 September 2000 J. Mangkey, MSc
(Presented at the Annual Conference of Kirche in Not/Ostpriesterhilfe,
Königstein, Germany, 19 September 2000)
Received via e-mail from : Crisis Centre Diocese of Amboina
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