The Indonesian Church living the faith in a very diverse nation
By Linda Bordoni
Indonesia, a Southeast Asian archipelago with deep historical roots in evangelization dating back to the 16th century, presents a vibrant Catholic reality.
From the early missionaries like St. Francis Xavier to the establishment of the Church hierarchy by Pope John XXIII in 1961, the Church in Indonesia has grown to encompass 38 dioceses and a military ordinariate.
In a country where Catholics make up just 3% of the population—approximately 8 million people—amid a majority-Muslim population (87%), the Church must find creative ways to live out its mission while respecting Indonesia’s multireligious and multicultural landscape. With freedom of worship guaranteed by the state, Catholics coexist alongside Muslims, Protestants (7%), Hindus, Buddhists, and Confucianists.
In this interview, we engage with an expert in catechesis, who offers insights into how the Church navigates these dynamics and brings its mission to life in a society marked by religious diversity and rich cultural traditions.
He is Father Dimas Danang Agus Widayanto, a diocesan priest of the Diocese of Purwokerto in Central Java, whom I asked to share his perspective on the Church and how he diverse realities in his country.
Q: Please introduce yourself and tell us what your occupation is as we speak. Also, you mentioned your field of expertise is catechesis, how does this come to fruition in Indonesia?
I am Dimas Danang Agus Widayanto, a diocesan priest of the Diocese of Purwokerto in Central Java, Indonesia. Currently, I am pursuing a doctorate in pastoral and catechetical theology at the Catholic University of Paris, France. My doctoral research explores the opportunities and challenges of Christian formation for adults in the context of cyberculture – a new culture that has emerged in the Internet era. Indeed, this digital landscape has fundamentally altered our ways of thinking, behaving, and interacting, and it naturally impacts how the Christian faith is experienced, propagated, and transmitted.
The Internet has paved the way for new methods of forming and engaging Catholics through various online platforms that offer faith formation, retreats, and spiritual guidance. My study specifically examines whether these digitally-assisted formations can effectively meet the primary objectives of catechesis, which include guiding the faithful toward an intimate communion with the mystery of Christ. Therefore, I am exploring whether this new form of Christian formation incorporates kerygmatic and mystagogical dimensions.
In Indonesia, although digital resources for Christian formation and faith education programs for various age groups are available, catechesis in parishes fundamentally relies on gatherings within basic ecclesial communities. These catechetical meetings, which are regularly held during significant liturgical periods such as Lent and Advent, aim to deepen and share faith. The role of laypeople in leading and animating these gatherings is very important.
Q: The Pope will be meeting with the Catholic clergy and others working within the Church in Indonesia. What are the main challenges they face? What do you think they need to hear from him?
The Catholic clergy and other Church workers in Indonesia face several significant challenges, including inclusivity and participation, ecumenical and interfaith relations, and addressing social issues. A primary challenge is enhancing inclusivity and active participation within the Church. This involves encouraging greater participation from lay members, particularly women and youth, in church activities and decision-making processes. This challenge includes overcoming authoritarian leadership styles that can hinder participatory engagement. Some parts of the Church in Indonesia still grapple with leadership that does not encourage active involvement from its members. Another significant challenge involves managing and fostering positive relationships with other religious communities within Indonesia’s pluralistic society. Issues such as the politicization of religion, the spread of intolerance on social media, and doctrinal misunderstandings can exacerbate tensions and hinder constructive dialogue. Lastly, in their pastoral missions, clergy often address social issues such as poverty, injustice, and environmental concerns. This requires them to expand their role from spiritual leadership to include social advocacy and community empowerment.
Given these challenges, the Catholic clergy and others working within the Church in Indonesia would benefit greatly from Pope Francis’ emphasis on synodality, his calls for ecumenical and interfaith dialogue, and his advocacy for social justice and environmental protection. Firstly, Pope Francis’ promotion of a synodal approach to Church governance highlights the importance of listening, dialogue, and participation from all members in decision-making processes. This guidance would bolster efforts within the Catholic Church of Indonesia to engage more comprehensively with its diverse and geographically dispersed faithful. Secondly, considering Indonesia’s religious diversity, Pope Francis’ encouragement of dialogue and cooperation among different faith communities is particularly relevant. His message of building bridges rather than walls could help alleviate tensions and foster a more harmonious coexistence within the Indonesian societal fabric. Thirdly, Pope Francis’ commitment to social justice issues, including economic inequality and environmental protection, aligns closely with the needs of Indonesia. His vision for a “poor Church for the poor” would resonate deeply in parts of Indonesia affected by significant poverty, encouraging the clergy to be an active voice in societal matters. Furthermore, his encyclical Laudato Si’ underscores the urgency of environmental stewardship, a critical issue for Indonesia as it faces significant ecological challenges. This could inspire the clergy in Indonesia to intensify their ecological advocacy.
Q: The Church is undoubtedly respected and acknowledged for its activities in the social, health, cultural and educational fields. Do you think the voice of the bishops regarding issues such as the death penalty, corruption, etc., has an impact on political leaders and society?
The bishops of Indonesia consistently address societal issues, particularly in their statements following the annual bishops’ assembly. They have expressed strong criticisms concerning corruption, human trafficking, gender equality, human rights, and environmental integrity. The bishops’ messages are highly regarded for their prophetic stance on these critical national issues, underscoring their significant credibility. However, their influence frequently encounters substantial barriers, confronting what can be described as “structures of sin” — entrenched social systems and institutions that perpetuate injustice and cause harm. Consequently, although their voice is respected and recognized within society, its direct impact on political leaders and policy changes is less apparent.
Q: One of the highlights of the Pope’s visit is the interreligious meeting that will take place in the Istiqlal Mosque on 5 September. In this predominantly Muslim nation, founded on the principles of “Pancasila” that should guarantee religious freedom and social justice - how significant is this event?
The interreligious meeting at the Istiqlal Mosque holds profound significance for several reasons. First and foremost, constructed to commemorate Indonesia’s independence, the Istiqlal Mosque symbolizes the nation’s commitment to religious harmony and tolerance. Its strategic location near Jakarta’s Catholic Cathedral and Protestant Immanuel Church, coupled with its historical and architectural significance, vividly embodies the ideals of Pancasila, which include religious freedom and social justice. The mosque’s design by Friedrich Silaban, a Protestant architect, underscores the inclusive vision behind its construction. Recently, the mosque and the cathedral were connected by the “Terowongan Silaturahmi” or Tunnel of Friendship, which symbolizes and facilitates interfaith cooperation, especially during major religious celebrations.
Furthermore, this meeting of religious leaders with the Pope serves as a powerful testament to the principle that human fraternity transcends religious boundaries. It highlights not only the pluralistic nature of Indonesian society but also emphasizes the global message of peace and coexistence. The Pope’s presence at Istiqlal, therefore, is not just a gesture of goodwill but a reaffirmation of the Catholic Church’s commitment to promoting dialogue and understanding among diverse religious communities. This event offers an inspiring example that the pursuit of a just and fraternal society is not only essential but also genuinely attainable, even in a nation characterized by significant religious and cultural diversity.
Q: Is peaceful coexistence, respect and religious harmony a concrete reality in Indonesia? Does fundamentalism represent a threat?
In Indonesia, peaceful coexistence, respect, and religious harmony are indeed tangible realities. It is quite common to find families with members of different faiths living harmoniously under one roof. For instance, in my own family, my father is Muslim and my mother is Catholic, each practicing their respective religion. This interfaith harmony extends beyond familial bonds; it is reflected in everyday interactions among people of various faiths. This reality exemplifies a harmonious blend of cultural and religious practices.
However, despite these instances of unity, the threat of fundamentalism is real and cannot be ignored. Challenges arise from several sources: the proliferation of hate speech against different religions on social media, inadequate regulation of religious teachings that promote fundamentalist views, and the activities of radical groups attempting to influence political and legislative landscapes. These elements pose significant threats to our social harmony, as they aim to dismantle the multicultural and multi-religious fabric of Indonesian society.
Q: What legacy do you hope Pope Francis’ visit will leave to your country?
I hope that Pope Francis’ visit will strengthen the faith of the Catholic community in Indonesia, offering a spiritual boost to our relatively small but fervent flock. This visit from the revered Shepherd of the Catholic Church presents an opportunity to fortify our believers and encourage them to engage more deeply within our society, which is rich in religious and cultural diversity. For the broader Indonesian populace, the Pope’s messages of fraternity and love will hopefully inspire a collective movement towards building a more just nation, deeply rooted in the values of human rights. Pope Francis’ visit could serve as a catalyst for greater unity and mutual respect across our diverse religious landscapes. This pivotal event may reinforce the foundations of peace and coexistence that Indonesia strives to uphold.
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