Indonesia shrugs at rising religious violence: report Michael Bachelard

Indonesia has experienced a “sharp uptick” in religiously motivated violence, with Islamic gangs regularly attacking Christian churches as well as “deviant sects” of their own faith, a strongly worded new report has warned.

The report by Human Rights Watch warns that the Indonesian Government, police and military are “passively, and sometimes actively” condoning these new extremists, in contrast to the way they “wrestled to the ground” the terrorists of Jemaah Islamiah in the past decade.

The organisation accuses Indonesian president Susilo Bambang Yudhoyono of responding “weakly” to the threat, with “lofty but empty rhetoric”.

“With JI they saw a clear and present danger,” said Human Rights Watch’s deputy Asia director, Phelim Kine.

“Now, the government is failing to recognise this less spectacular but equally corrosive and dangerous strain of religious intolerance.” Mr Kine said there were “worrying echoes” of Pakistan’s state of siege against minority Islamic sects, and if intolerance and violence continued to increase in Indonesia, “the confidence of investors in the country . . . might not hold”.

The report, In Religion’s Name, says there were 264 violent attacks on religious minorities in 2012, a 20 per cent increase on 2010. It documents violence against the Ahmadiya, a minority sect of Islam which Indonesia’s Religious Affairs Ministry has declared “heretical”, and Shiite Muslims, as well as atheists and moderate Muslims. Since 2005, more than 430 churches have been forced to close.

But Wahyu, a spokesman for Indonesia’s Religious Affairs minister, Suryadharma Ali, denied the thrust of the report, saying Indonesia was “the example, or the laboratory of religious harmony”.

“It has the best religious harmony in the world. We can judge that because . . . we make all big days of the recognised religions in Indonesian holidays,” Wahyu said.

Neither Mr Yudhoyono’s office nor the police would comment before the report was released.

Many acts of violence were committed by a number of hardline groups such as the aggressive Islamic Defenders Front (FPI), which emerged from the Sunni Islam majority after the fall of former president Suharto in 1998, the report says.

FPI recruits among the poor and disenfranchised and might be able to field 100,000 supporters. It was allegedly set up by police during unrest in 1998 to attack protesting students. Its official events have since been attended by the former governor of Jakarta, the national police chief and the religious affairs minister.

The country guarantees religious freedom in the constitution, but 156 statutes, regulations, decrees and by-laws subject “minority religions to official discrimination”, They include the 1965 blasphemy law, the 2006 ministerial decree on building houses of worship and the 2008 anti-Ahmadiyah decree.

In recent years the judicial system has often taken a harder line against minorities who are the victims of religious violence than against the perpetrators.

In 2011, when five Ahmadiyah followers were injured and three killed by an Islamist mob, police stood by, smoking and watching. The killers were not charged with murder, but “assault causing death” and were given sentences of six months or less. An Ahmadiya survivor and witness in their prosecution was later charged with provoking the attack and also given a six-month jail sentence.

A professed atheist, Alexander Aan, was last year sentenced to prison after being attacked by a mob, none of whom was punished.

But Wahyu, the spokesman from the Religious Affairs Ministry, one of the best-funded and most powerful ministries in the government, denied that recent controversies signalled a problem.

A Christian church barred by local officials from opening despite a Supreme Court ruling was “not about religious tolerance, it’s a land dispute”; violence against Ahmadiyah was not a religious problem because, “it’s not a religion, it’s a sect”; and a violent attack on a Shiite group in East Java was simply “a personal problem, it’s not about religion”, Wahyu said.

(“The Sydney Morning Herald,” February 28, 2013)

Asian-American Dilemma: Good News Is Bad News

Asian characters: ethisc of hardwork, family values,

Indonesia Court to rule on Bali Bomber

Patek, whose real name is Hisyam bin Alizein, has apologized to the victims’ families, Christians and to the government, saying he was not in favor of going through with the attack against partying tourists, but that he could not speak out against other senior members of the group.

Read more: http://world.time.com/2012/06/21/indonesia-court-to-rule-on-bali-bomber/#ixzz1z42MXNPH

Churches Can’t Be Built in Streets with Islamic

Bogor’s controversial mayor says he has a new reason not to allow the GKI Yasmin church to open — the name of the street on which it is built has an Islamic name.

Home Affairs Minister Gamawan Fauzi said Bogor Mayor Diani Budiarto — who continues to defy rulings from the Supreme Court and Ombudsman Commission to open the church — had told him that a church should not be built on a street with an Islamic name.

“[Diani] said that it is a fact that the street is named after a noted Islamic Ulama,” Gamawan said at the Vice Presidential Palace on Friday.

GKI Yasmin is located on Jalan Abdullah bin Nuh, an Islamic leader from Cianjur in West Java.Local cleric Muhammad Mustofa, whose father is the street’s namesake, has previously stated that he has no objection to the church.

Mustofa, who said that Islam was a religion that promoted peace, said differences between religions were not new and similar problems had occurred since the time of Prophet Mohammad.

“Mecca is an example of pluralism during the prophet’s time. Every problem has its solution and hopefully the problem [surrounding the church] will be settled immediately,” he said.

Gamawan also indicated on Friday that he was siding with Diani in the dispute with the church.“This is the political reality in the field and it could cause disturbances to security and peace,” Gamawan said.

“It would not be healthy in the long run, even for the congregation members themselves. [Diani] told me that he has offered an alternative location with the same [dimensions].”

Gamawan said he would summon Diani next week to discuss possible solutions to the conflict.

“We need to mediate … but we also need to maintain security and peace,” Gamawan said.

Church spokesman Bona Sigalingging said Diani’s reasoning was unacceptable given that a number of churches were built on streets with Islamic names and mosques were built on streets with Christian names.

Bona said the church would refuse to accept any offer of alternative premises.

“The problem is it against the law, against the court ruling and against the recommendation of Ombudsman. It also breaches legal certainty.”

Ombudsman Commission chairman Danang Girindrawardana told the Jakarta Globe on Friday that the street name issue was a “made-up excuse.”

He said the Ombudsman’s recommendation was legally binding, with the Regional Representative Council (DPRD) and Home Affairs minister having the power to enforce sanctions.

He said he hoped the Home Affairs Ministry would uphold the law and impose serious sanctions.

Diani is supported by a coalition of political parties that includes the Golkar Party, Indonesian Democratic Party of Struggle (PDI-P) and Prosperous Justice Party (PKS).

(Jakarta Globe)

Life can begin at 60

Life can begin at 60, it is all in your hands!Many More Good , Healthy , Fun-Filled Years Too….

Many people feel unhappy, health-wise and security-wise, after 60 years of age owing to the diminishing importance given to them and their opinion. But it need not be so, if only we understand the basic principles of life and follow them scrupulously.

Here are ten mantras to age gracefully and make life after retirement pleasant.  

1. Never say ‘I am aged’:

There are three ages, chronological, biological, and psychological. The first is calculated based on our date of birth; the second is determined by the health conditions and the third is how old you feel you are. While we don’t have control over the first, we can take care of our health with good diet, exercise and a cheerful attitude. A positive attitude and optimistic thinking can reverse the third age.

2. Health is wealth: 

If you really love your kith and kin, taking care of your health should be your priority. Thus, you will not be a burden to them. Have an annual health check-up and take the prescribed medicines regularly. Do take health insurance cover.

3. Money is important: 

Money is essential for meeting the basic necessities of life, keeping good health and earning family respect and security. Don’t spend beyond your means even for your children. You have lived for them all through and it is time you enjoyed a harmonious life with your spouse. If your children are grateful and they take care of you, you are blessed. But never take it for granted.

4. Relaxation and recreation: 

The most relaxing and recreating forces are a healthy religious attitude, good sleep, music and laughter. Have faith in God, learn to sleep well, love good music and see the funny side of life.

5. Time is precious:

It is almost like holding a horse’s reins. When they are in your hands, you can control them. Imagine that everyday you are born again. Yesterday is a cancelled cheque. Tomorrow is a promissory note. Today is ready cash — use it profitably. Live this moment.

6. Change is the only permanent thing:

We should accept change — it is inevitable. The only way to make sense out of change is to join the dance. Change has brought about many pleasant things. We should be happy that our children are blessed.

7. Enlightened selfishness:

All of us are basically selfish. Whatever we do, we expect something in return. We should definitely be grateful to those who stood by us. But our focus should be on the internal satisfaction and happiness we derive by doing good to others, without expecting anything in return.

8. Forget and forgive: 

Don’t be bothered too much about others’ mistakes. We are not spiritual enough to show our other cheek when we are slapped in one. But for the sake of our own health and happiness, let us forgive and forget them. Otherwise, we will be only increasing our BP.

9. Everything has a purpose: 

Take life as it comes. Accept yourself as you are and also accept others for what they are. Everybody is unique and right in his own way.

10. Overcome the fear of death: 

We all know that one day we have to leave this world. Still we are afraid of death. We think that our spouse and children will be unable to withstand our loss. But the truth is no one is going to die for you; they may be depressed for some time. Time heals everything and they will carry on

(From a mailing list)

Churches destroyed after blasphemy sentence handed down

Three Christian churches in Indonesia were destroyed by an angry mob during clashes with police Tuesday that erupted after a local court handed down a verdict against a Christian man accused of blasphemy against Islam, authorities said. The man was given a five-year sentence, said national police spokesman Col. Boy Rafli Amar, but the protesters wanted him to face a stiffer penalty.

The destroyed churches were in Temanggung, Central Java, Amar said. “The scene is now under police control,” he said. “It’s calm but security is high.” Security personnel are searching for those responsible for the attack on the churches, and authorities are “asking local religious leaders to stay calm and find diplomatic ways to solve the problem.”

The attacks were the second violent incident against minority religious groups in Indonesia in the past three days. On Sunday, a mob of about 1,000 people, wielding knives and stones, attacked about 25 members of the Muslim minority sect, Ahmadiyah, in Cikeusik village in West Java’s Banten province.

Three people were killed and six others injured. The crowd opposed the presence of the Ahmadiyah in the village and demanded the group stop its activities. Amateur video of the incident obtained by Human Rights Watch showed people pummeling what looked like lifeless bodies with sticks and rocks. The video has been posted on the internet, fueling public outrage.

In a televised statement Monday, Indonesian President Susilo Bambang Yudhoyono condemned the violence against Ahmadiyah and ordered a thorough investigation. Human rights activists, however, are calling for the government to revoke a ministerial decree issued in 2008 that bans the community’s religious activities.

“How many Ahmadiyah have to die at the hands of mobs before the police step in?” said Elaine Pearson, deputy Asia director at Human Rights Watch. “The Indonesian government should end this wave of hate crimes and immediately revoke the 2008 anti-Ahmadiyah decree, which encourages these vicious attacks.”

The Setara Institute for Peace and Democracy, a local think tank, noted in a recent report a marked increase in the number of attacks against Ahmadiyah and other minority religions in Indonesia in recent years.

The most populous Muslim country in the world, Indonesia has previously been touted as an example of tolerance and democracy in the Islamic world. But a 2009 study from the Pew Forum on Religion & Public Life in Washington suggested it was actually among the most restrictive countries when it comes to religion.

(CNN.com)

RELIGIOUS FREEDOM, THE PATH TO PEACE (Benedict XVI)

MESSAGE OF HIS HOLINESS
POPE BENEDICT XVI
FOR THE CELEBRATION OF THE
WORLD DAY OF PEACE

1 JANUARY 2011

RELIGIOUS FREEDOM, THE PATH TO PEACE

1. At the beginning of the new year I offer good wishes to each and all for serenity and prosperity, but especially for peace. Sadly, the year now ending has again been marked by persecution, discrimination, terrible acts of violence and religious intolerance.

My thoughts turn in a special way to the beloved country of Iraq, which continues to be a theatre of violence and strife as it makes its way towards a future of stability and reconciliation. I think of the recent sufferings of the Christian community, and in particular the reprehensible attack on the Syro-Catholic Cathedral of Our Lady of Perpetual Help in Baghdad, where on 31 October two priests and over fifty faithful were killed as they gathered for the celebration of Holy Mass. In the days that followed, other attacks ensued, even on private homes, spreading fear within the Christian community and a desire on the part of many to emigrate in search of a better life. I assure them of my own closeness and that of the entire Church, a closeness which found concrete expression in the recent Special Assembly for the Middle East of the Synod of Bishops. The Synod encouraged the Catholic communities in Iraq and throughout the Middle East to live in communion and to continue to offer a courageous witness of faith in those lands.

I offer heartfelt thanks to those Governments which are working to alleviate the sufferings of these, our brothers and sisters in the human family, and I ask all Catholics for their prayers and support for their brethren in the faith who are victims of violence and intolerance. In this context, I have felt it particularly appropriate to share some reflections on religious freedom as the path to peace. It is painful to think that in some areas of the world it is impossible to profess one’s religion freely except at the risk of life and personal liberty. In other areas we see more subtle and sophisticated forms of prejudice and hostility towards believers and religious symbols. At present, Christians are the religious group which suffers most from persecution on account of its faith. Many Christians experience daily affronts and often live in fear because of their pursuit of truth, their faith in Jesus Christ and their heartfelt plea for respect for religious freedom. This situation is unacceptable, since it represents an insult to God and to human dignity; furthermore, it is a threat to security and peace, and an obstacle to the achievement of authentic and integral human development.[1]

Religious freedom expresses what is unique about the human person, for it allows us to direct our personal and social life to God, in whose light the identity, meaning and purpose of the person are fully understood. To deny or arbitrarily restrict this freedom is to foster a reductive vision of the human person; to eclipse the public role of religion is to create a society which is unjust, inasmuch as it fails to take account of the true nature of the human person; it is to stifle the growth of the authentic and lasting peace of the whole human family.

For this reason, I implore all men and women of good will to renew their commitment to building a world where all are free to profess their religion or faith, and to express their love of God with all their heart, with all their soul and with all their mind (cf. Mt 22:37). This is the sentiment which inspires and directs this Message for the XLIV World Day of Peace, devoted to the theme: Religious Freedom, the Path to Peace.

A sacred right to life and to a spiritual life

2. The right to religious freedom is rooted in the very dignity of the human person,[2] whose transcendent nature must not be ignored or overlooked. God created man and woman in his own image and likeness (cf. Gen 1:27). For this reason each person is endowed with the sacred right to a full life, also from a spiritual standpoint. Without the acknowledgement of his spiritual being, without openness to the transcendent, the human person withdraws within himself, fails to find answers to the heart’s deepest questions about life’s meaning, fails to appropriate lasting ethical values and principles, and fails even to experience authentic freedom and to build a just society.[3]

Sacred Scripture, in harmony with our own experience, reveals the profound value of human dignity: “When I look at your heavens, the work of your fingers, the moon and the stars which you have established, what is man that you are mindful of him, and the son of man, that you care for him? Yet you have made him little less than God, and crowned him with glory and honour. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:3-6).

Contemplating the sublime reality of human nature, we can experience the same amazement felt by the Psalmist. Our nature appears as openness to the Mystery, a capacity to ask deep questions about ourselves and the origin of the universe, and a profound echo of the supreme Love of God, the beginning and end of all things, of every person and people.[4] The transcendent dignity of the person is an essential value of Judeo-Christian wisdom, yet thanks to the use of reason, it can be recognized by all. This dignity, understood as a capacity to transcend one’s own materiality and to seek truth, must be acknowledged as a universal good, indispensable for the building of a society directed to human fulfilment. Respect for essential elements of human dignity, such as the right to life and the right to religious freedom, is a condition for the moral legitimacy of every social and legal norm.

Religious freedom and mutual respect

3. Religious freedom is at the origin of moral freedom. Openness to truth and perfect goodness, openness to God, is rooted in human nature; it confers full dignity on each individual and is the guarantee of full mutual respect between persons. Religious freedom should be understood, then, not merely as immunity from coercion, but even more fundamentally as an ability to order one’s own choices in accordance with truth.

Freedom and respect are inseparable; indeed, “in exercising their rights, individuals and social groups are bound by the moral law to have regard for the rights of others, their own duties to others and the common good of all”.[5]

A freedom which is hostile or indifferent to God becomes self-negating and does not guarantee full respect for others. A will which believes itself radically incapable of seeking truth and goodness has no objective reasons or motives for acting save those imposed by its fleeting and contingent interests; it does not have an “identity” to safeguard and build up through truly free and conscious decisions. As a result, it cannot demand respect from other “wills”, which are themselves detached from their own deepest being and thus capable of imposing other “reasons” or, for that matter, no “reason” at all. The illusion that moral relativism provides the key for peaceful coexistence is actually the origin of divisions and the denial of the dignity of human beings. Hence we can see the need for recognition of a twofold dimension within the unity of the human person: a religious dimension and a social dimension. In this regard, “it is inconceivable that believers should have to suppress a part of themselves – their faith – in order to be active citizens. It should never be necessary to deny God in order to enjoy one’s rights”.[6]

The family, the school of freedom and peace

4. If religious freedom is the path to peace, religious education is the highway which leads new generations to see others as their brothers and sisters, with whom they are called to journey and work together so that all will feel that they are living members of the one human family, from which no one is to be excluded.

The family founded on marriage, as the expression of the close union and complementarity between a man and a woman, finds its place here as the first school for the social, cultural, moral and spiritual formation and growth of children, who should always be able to see in their father and mother the first witnesses of a life directed to the pursuit of truth and the love of God. Parents must be always free to transmit to their children, responsibly and without constraints, their heritage of faith, values and culture. The family, the first cell of human society, remains the primary training ground for harmonious relations at every level of coexistence, human, national and international. Wisdom suggests that this is the road to building a strong and fraternal social fabric, in which young people can be prepared to assume their proper responsibilities in life, in a free society, and in a spirit of understanding and peace.

A common patrimony

5. It could be said that among the fundamental rights and freedoms rooted in the dignity of the person, religious freedom enjoys a special status. When religious freedom is acknowledged, the dignity of the human person is respected at its root, and the ethos and institutions of peoples are strengthened. On the other hand, whenever religious freedom is denied, and attempts are made to hinder people from professing their religion or faith and living accordingly, human dignity is offended, with a resulting threat to justice and peace, which are grounded in that right social order established in the light of Supreme Truth and Supreme Goodness.

Religious freedom is, in this sense, also an achievement of a sound political and juridical culture. It is an essential good: each person must be able freely to exercise the right to profess and manifest, individually or in community, his or her own religion or faith, in public and in private, in teaching, in practice, in publications, in worship and in ritual observances. There should be no obstacles should he or she eventually wish to belong to another religion or profess none at all. In this context, international law is a model and an essential point of reference for states, insofar as it allows no derogation from religious freedom, as long as the just requirements of public order are observed.[7] The international order thus recognizes that rights of a religious nature have the same status as the right to life and to personal freedom, as proof of the fact that they belong to the essential core of human rights, to those universal and natural rights which human law can never deny.

Religious freedom is not the exclusive patrimony of believers, but of the whole family of the earth’s peoples. It is an essential element of a constitutional state; it cannot be denied without at the same time encroaching on all fundamental rights and freedoms, since it is their synthesis and keystone. It is “the litmus test for the respect of all the other human rights”.[8] While it favours the exercise of our most specifically human faculties, it creates the necessary premises for the attainment of an integral development which concerns the whole of the person in every single dimension.[9]

The public dimension of religion

6. Religious freedom, like every freedom, proceeds from the personal sphere and is achieved in relationship with others. Freedom without relationship is not full freedom. Religious freedom is not limited to the individual dimension alone, but is attained within one’s community and in society, in a way consistent with the relational being of the person and the public nature of religion.

Relationship is a decisive component in religious freedom, which impels the community of believers to practise solidarity for the common good. In this communitarian dimension, each person remains unique and unrepeatable, while at the same time finding completion and full realization.

The contribution of religious communities to society is undeniable. Numerous charitable and cultural institutions testify to the constructive role played by believers in the life of society. More important still is religion’s ethical contribution in the political sphere. Religion should not be marginalized or prohibited, but seen as making an effective contribution to the promotion of the common good. In this context mention should be made of the religious dimension of culture, built up over centuries thanks to the social and especially ethical contributions of religion. This dimension is in no way discriminatory towards those who do not share its beliefs, but instead reinforces social cohesion, integration and solidarity.

Religious freedom, a force for freedom and civilization:
dangers arising from its exploitation

7. The exploitation of religious freedom to disguise hidden interests, such as the subversion of the established order, the hoarding of resources or the grip on power of a single group, can cause enormous harm to societies. Fanaticism, fundamentalism and practices contrary to human dignity can never be justified, even less so in the name of religion. The profession of a religion cannot be exploited or imposed by force. States and the various human communities must never forget that religious freedom is the condition for the pursuit of truth, and truth does not impose itself by violence but “by the force of its own truth”.[10] In this sense, religion is a positive driving force for the building of civil and political society.

How can anyone deny the contribution of the world’s great religions to the development of civilization? The sincere search for God has led to greater respect for human dignity. Christian communities, with their patrimony of values and principles, have contributed much to making individuals and peoples aware of their identity and their dignity, the establishment of democratic institutions and the recognition of human rights and their corresponding duties.

Today too, in an increasingly globalized society, Christians are called, not only through their responsible involvement in civic, economic and political life but also through the witness of their charity and faith, to offer a valuable contribution to the laborious and stimulating pursuit of justice, integral human development and the right ordering of human affairs. The exclusion of religion from public life deprives the latter of a dimension open to transcendence. Without this fundamental experience it becomes difficult to guide societies towards universal ethical principles and to establish at the national and international level a legal order which fully recognizes and respects fundamental rights and freedoms as these are set forth in the goals – sadly still disregarded or contradicted – of the 1948 Universal Declaration of Human Rights.

An issue of justice and civility:
fundamentalism and hostility to believers
compromise the positive secularity of states

8. The same determination that condemns every form of fanaticism and religious fundamentalism must also oppose every form of hostility to religion that would restrict the public role of believers in civil and political life.

It should be clear that religious fundamentalism and secularism are alike in that both represent extreme forms of a rejection of legitimate pluralism and the principle of secularity. Both absolutize a reductive and partial vision of the human person, favouring in the one case forms of religious integralism and, in the other, of rationalism. A society that would violently impose or, on the contrary, reject religion is not only unjust to individuals and to God, but also to itself. God beckons humanity with a loving plan that, while engaging the whole person in his or her natural and spiritual dimensions, calls for a free and responsible answer which engages the whole heart and being, individual and communitarian. Society too, as an expression of the person and of all his or her constitutive dimensions, must live and organize itself in a way that favours openness to transcendence. Precisely for this reason, the laws and institutions of a society cannot be shaped in such a way as to ignore the religious dimension of its citizens or to prescind completely from it. Through the democratic activity of citizens conscious of their lofty calling, those laws and institutions must adequately reflect the authentic nature of the person and support its religious dimension. Since the latter is not a creation of the state, it cannot be manipulated by the state, but must rather be acknowledged and respected by it.

Whenever the legal system at any level, national or international, allows or tolerates religious or antireligious fanaticism, it fails in its mission, which is to protect and promote justice and the rights of all. These matters cannot be left to the discretion of the legislator or the majority since, as Cicero once pointed out, justice is something more than a mere act which produces and applies law. It entails acknowledging the dignity of each person[11] which, unless religious freedom is guaranteed and lived in its essence, ends up being curtailed and offended, exposed to the risk of falling under the sway of idols, of relative goods which then become absolute. All this exposes society to the risk of forms of political and ideological totalitarianism which emphasize public power while demeaning and restricting freedom of conscience, thought and religion as potential competitors.

Dialogue between civil and religious institutions

9. The patrimony of principles and values expressed by an authentic religiosity is a source of enrichment for peoples and their ethos. It speaks directly to the conscience and mind of men and women, it recalls the need for moral conversion, and it encourages the practice of the virtues and a loving approach to others as brothers and sisters, as members of the larger human family.[12]

With due respect for the positive secularity of state institutions, the public dimension of religion must always be acknowledged. A healthy dialogue between civil and religious institutions is fundamental for the integral development of the human person and social harmony.

Living in love and in truth

10. In a globalized world marked by increasingly multi-ethnic and multi-religious societies, the great religions can serve as an important factor of unity and peace for the human family. On the basis of their religious convictions and their reasoned pursuit of the common good, their followers are called to give responsible expression to their commitment within a context of religious freedom. Amid the variety of religious cultures, there is a need to value those elements which foster civil coexistence, while rejecting whatever is contrary to the dignity of men and women.

The public space which the international community makes available for the religions and their proposal of what constitutes a “good life” helps to create a measure of agreement about truth and goodness, and a moral consensus; both of these are fundamental to a just and peaceful coexistence. The leaders of the great religions, thanks to their position, their influence and their authority in their respective communities, are the first ones called to mutual respect and dialogue.

Christians, for their part, are spurred by their faith in God, the Father of the Lord Jesus Christ, to live as brothers and sisters who encounter one another in the Church and work together in building a world where individuals and peoples “shall not hurt or destroy … for the earth shall be full of the knowledge of the Lord as the waters cover the sea” (Is 11:9).

Dialogue as a shared pursuit

11. For the Church, dialogue between the followers of the different religions represents an important means of cooperating with all religious communities for the common good. The Church herself rejects nothing of what is true and holy in the various religions. “She has a high regard for those ways of life and conduct, precepts and doctrines which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men and women”.[13]

The path to take is not the way of relativism or religious syncretism. The Church, in fact, “proclaims, and is in duty bound to proclaim without fail, Christ who is the way, the truth and the life (Jn 14:6); in Christ, in whom God reconciled all things to himself, people find the fullness of the religious life”.[14] Yet this in no way excludes dialogue and the common pursuit of truth in different areas of life, since, as Saint Thomas Aquinas would say, “every truth, whoever utters it, comes from the Holy Spirit”.[15]

The year 2011 marks the twenty-fifth anniversary of the World Day of Prayer for Peace convened in Assisi in 1986 by Pope John Paul II. On that occasion the leaders of the great world religions testified to the fact that religion is a factor of union and peace, and not of division and conflict. The memory of that experience gives reason to hope for a future in which all believers will see themselves, and will actually be, agents of justice and peace.

Moral truth in politics and diplomacy

12. Politics and diplomacy should look to the moral and spiritual patrimony offered by the great religions of the world in order to acknowledge and affirm universal truths, principles and values which cannot be denied without denying the dignity of the human person. But what does it mean, in practical terms, to promote moral truth in the world of politics and diplomacy? It means acting in a responsible way on the basis of an objective and integral knowledge of the facts; it means deconstructing political ideologies which end up supplanting truth and human dignity in order to promote pseudo-values under the pretext of peace, development and human rights; it means fostering an unswerving commitment to base positive law on the principles of the natural law.[16] All this is necessary and consistent with the respect for the dignity and worth of the human person enshrined by the world’s peoples in the 1945 Charter of the United Nations, which presents universal values and moral principles as a point of reference for the norms, institutions and systems governing coexistence on the national and international levels.

Beyond hatred and prejudice

13. Despite the lessons of history and the efforts of states, international and regional organizations, non-governmental organizations and the many men and women of good will who daily work to protect fundamental rights and freedoms, today’s world also witnesses cases of persecution, discrimination, acts of violence and intolerance based on religion. In a particular way, in Asia and in Africa, the chief victims are the members of religious minorities, who are prevented from freely professing or changing their religion by forms of intimidation and the violation of their rights, basic freedoms and essential goods, including the loss of personal freedom and life itself.

There also exist – as I have said – more sophisticated forms of hostility to religion which, in Western countries, occasionally find expression in a denial of history and the rejection of religious symbols which reflect the identity and the culture of the majority of citizens. Often these forms of hostility also foster hatred and prejudice; they are inconsistent with a serene and balanced vision of pluralism and the secularity of institutions, to say nothing of the fact that coming generations risk losing contact with the priceless spiritual heritage of their countries.

Religion is defended by defending the rights and freedoms of religious communities. The leaders of the great world religions and the leaders of nations should therefore renew their commitment to promoting and protecting religious freedom, and in particular to defending religious minorities; these do not represent a threat to the identity of the majority but rather an opportunity for dialogue and mutual cultural enrichment. Defending them is the ideal way to consolidate the spirit of good will, openness and reciprocity which can ensure the protection of fundamental rights and freedoms in all areas and regions of the world.

Religious freedom in the world

14. Finally I wish to say a word to the Christian communities suffering from persecution, discrimination, violence and intolerance, particularly in Asia, in Africa, in the Middle East and especially in the Holy Land, a place chosen and blessed by God. I assure them once more of my paternal affection and prayers, and I ask all those in authority to act promptly to end every injustice against the Christians living in those lands. In the face of present difficulties, may Christ’s followers not lose heart, for witnessing to the Gospel is, and always will be, a sign of contradiction.

Let us take to heart the words of the Lord Jesus: “Blessed are those who mourn, for they shall be comforted … Blessed are those who hunger and thirst for righteousness, for they shall be satisfied … Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven” (Mt 5:4-12). Then let us renew “the pledge we give to be forgiving and to pardon when we invoke God’s forgiveness in the Our Father. We ourselves lay down the condition and the extent of the mercy we ask for when we say: `And forgive us our debts, as we have forgiven those who are in debt to us’ (Mt 6:12)”.[17] Violence is not overcome by violence. May our cries of pain always be accompanied by faith, by hope and by the witness of our love of God. I also express my hope that in the West, and especially in Europe, there will be an end to hostility and prejudice against Christians because they are resolved to orient their lives in a way consistent with the values and principles expressed in the Gospel. May Europe rather be reconciled to its own Christian roots, which are fundamental for understanding its past, present and future role in history; in this way it will come to experience justice, concord and peace by cultivating a sincere dialogue with all peoples.

Religious freedom, the path to peace

15. The world needs God. It needs universal, shared ethical and spiritual values, and religion can offer a precious contribution to their pursuit, for the building of a just and peaceful social order at the national and international levels.

Peace is a gift of God and at the same time a task which is never fully completed. A society reconciled with God is closer to peace, which is not the mere absence of war or the result of military or economic supremacy, much less deceptive ploys or clever manipulation. Rather, peace is the result of a process of purification and of cultural, moral and spiritual elevation involving each individual and people, a process in which human dignity is fully respected. I invite all those who wish to be peacemakers, especially the young, to heed the voice speaking within their hearts and thus to find in God the stable point of reference for attaining authentic freedom, the inexhaustible force which can give the world a new direction and spirit, and overcome the mistakes of the past. In the words of Pope Paul VI, to whose wisdom and farsightedness we owe the institution of the World Day of Peace: “It is necessary before all else to provide peace with other weapons – different from those destined to kill and exterminate mankind. What are needed above all are moral weapons, those which give strength and prestige to international law – the weapon, in the first place, of the observance of pacts”.[18] Religious freedom is an authentic weapon of peace, with an historical and prophetic mission. Peace brings to full fruition the deepest qualities and potentials of the human person, the qualities which can change the world and make it better. It gives hope for a future of justice and peace, even in the face of grave injustice and material and moral poverty. May all men and women, and societies at every level and in every part of the earth, soon be able to experience religious freedom, the path to peace!

From the Vatican, 8 December 2010

BENEDICTUS PP XVI

 

FPI raids, seals church in Bandung

The Jakarta Post, Jakarta

Hardliners from three Muslim organizations have raided and sealed homes belonging to Christians in Rancaekek, Bandung, they claim were being used as churches. Some 200 to 300 supporters of the Islamic Defenders Front (FPI), the Islamic People’s Forum (FUI) and the Islamic Reform Movement (Garis), along with local public order officers began the raid at 9 a.m, on Sunday, kompas.com reported.

They sealed seven homes and called on the Christians to hold prayers in official churches.

Local Christians canceled their prayer services due to the incident. Fortunately, no clashes between Christians and Muslims occurred.

President Obama’s Speech at University of Indonesia

President Obama’s Speech at University of Indonesia:

“… May our two nations work together, with faith and determination …”

Jakarta, November 10, 2010

 

 

Thank you for this wonderful welcome. Thank you to the people of Jakarta. And thank you to the people of Indonesia.I am so glad that I made it to Indonesia, and that Michelle was able to join me. We had a couple of false starts this year, but I was determined to visit a country that has meant so much to me. Unfortunately, it’s a fairly quick visit, but I look forward to coming back a year from now, when Indonesia hosts the East Asia Summit.

 

Before I go any further, I want to say that our thoughts and prayers are with all of those Indonesians affected by the recent tsunami and volcanic eruptions – particularly those who have lost loved ones, and those who have been displaced. As always, the United States stands with Indonesia in responding to this natural disaster, and we are pleased to be able to help as needed. As neighbors help neighbors and families take in the displaced, I know that the strength and resilience of the Indonesian people will pull you through once more.

 

Let me begin with a simple statement: Indonesia is a part of me. I first came to this country when my mother married an Indonesian man named Lolo Soetoro. As a young boy, I was coming to a different world. But the people of Indonesia quickly made me feel at home.

 

Jakarta looked very different in those days. The city was filled with buildings that were no more than a few stories tall. The Hotel Indonesia was one of the few high rises, and there was just one brand new shopping center called Sarinah. Betchaks outnumbered automobiles in those days, and the highway quickly gave way to unpaved roads and kampongs.

 

We moved to Menteng Dalam, where we lived in a small house with a mango tree out front. I learned to love Indonesia while flying kites, running along paddy fields, catching dragonflies, and buying satay and baso from the street vendors. Most of all, I remember the people – the old men and women who welcomed us with smiles; the children who made a foreigner feel like a neighbor; and the teachers who helped me learn about the wider world.

 

Because Indonesia is made up of thousands of islands, hundreds of languages, and people from scores of regions and ethnic groups, my times here helped me appreciate the common humanity of all people. And while my stepfather, like most Indonesians, was raised a Muslim, he firmly believed that all religions were worthy of respect. In this way, he reflected the spirit of religious tolerance that is enshrined in Indonesia’s Constitution, and that remains one of this country’s defining and inspiring characteristics.

 

I stayed here for four years – a time that helped shape my childhood; a time that saw the birth of my wonderful sister, Maya; and a time that made such an impression on my mother that she kept returning to Indonesia over the next twenty years to live, work and travel – pursuing her passion of promoting opportunity in Indonesia’s villages, particularly for women and girls. For her entire life, my mother held this place and its people close to her heart.

 

So much has changed in the four decades since I boarded a plane to move back to Hawaii. If you asked me – or any of my schoolmates who knew me back then – I don’t think any of us could have anticipated that I would one day come back to Jakarta as President of the United States. And few could have anticipated the remarkable story of Indonesia over these last four decades.

 

The Jakarta that I once knew has grown to a teeming city of nearly ten million, with skyscrapers that dwarf the Hotel Indonesia, and thriving centers of culture and commerce. While my Indonesian friends and I used to run in fields with water buffalo and goats, a new generation of Indonesians is among the most wired in the world – connected through cell phones and social networks. And while Indonesia as a young nation focused inward, a growing Indonesia now plays a key role in the Asia Pacific and the global economy.

 

This change extends to politics. When my step-father was a boy, he watched his own father and older brother leave home to fight and die in the struggle for Indonesian independence. I’m happy to be here on Heroes Day to honor the memory of so many Indonesians who have sacrificed on behalf of this great country.

 

When I moved to Jakarta, it was 1967, a time that followed great suffering and conflict in parts of this country. Even though my step-father had served in the Army, the violence and killing during that time of political upheaval was largely unknown to me because it was unspoken by my Indonesian family and friends. In my household, like so many others across Indonesia, it was an invisible presence. Indonesians had their independence, but fear was not far away.

 

In the years since then, Indonesia has charted its own course through an extraordinary democratic transformation – from the rule of an iron fist to the rule of the people. In recent years, the world has watched with hope and admiration, as Indonesians embraced the peaceful transfer of power and the direct election of leaders. And just as your democracy is symbolized by your elected President and legislature, your democracy is sustained and fortified by its checks and balances: a dynamic civil society; political parties and unions; a vibrant media and engaged citizens who have ensured that – in Indonesia – there will be no turning back.

 

But even as this land of my youth has changed in so many ways, those things that I learned to love about Indonesia – that spirit of tolerance that is written into your Constitution; symbolized in your mosques and churches and temples; and embodied in your people – still lives on. Bhinneka Tunggal Ika – unity in diversity. This is the foundation of Indonesia’s example to the world, and this is why Indonesia will play such an important role in the 21st century.

 

So today, I return to Indonesia as a friend, but also as a President who seeks a deep and enduring partnership between our two countries. Because as vast and diverse countries; as neighbors on either side of the Pacific; and above all as democracies – the United States and Indonesia are bound together by shared interests and shared values.

 

Yesterday, President Yudhoyono and I announced a new, Comprehensive Partnership between the United States and Indonesia. We are increasing ties between our governments in many different areas, and – just as importantly – we are increasing ties among our people. This is a partnership of equals, grounded in mutual interests and mutual respect.

 

With the rest of my time today, I’d like to talk about why the story I just told – the story of Indonesia since the days when I lived here – is so important to the United States, and to the world. I will focus on three areas that are closely related, and fundamental to human progress – development, democracy, and religion.

 

First, the friendship between the United States and Indonesia can advance our mutual interest in development.

When I moved to Indonesia, it would have been hard to imagine a future in which the prosperity of families in Chicago and Jakarta would be connected. But our economies are now global, and Indonesians have experienced both the promise and perils of globalization: from the shock of the Asian financial crisis in the 1990s to the millions lifted out of poverty. What that means – and what we learned in the recent economic crisis – is that we have a stake in each other’s success.

 

America has a stake in an Indonesia that is growing, with prosperity that is broadly shared among the Indonesian people – because a rising middle class here means new markets for our goods, just as America is a market for yours. And so we are investing more in Indonesia, our exports have grown by nearly 50 percent, and we are opening doors for Americans and Indonesians to do business with one another.

 

America has a stake in an Indonesia that plays its rightful role in shaping the global economy. Gone are the days when seven or eight countries could come together to determine the direction of global markets. That is why the G-20 is now the center of international economic cooperation, so that emerging economies like Indonesia have a greater voice and bear greater responsibility. And through its leadership of the G-20’s anti-corruption group, Indonesia should lead on the world stage and by example in embracing transparency and accountability.

 

America has a stake in an Indonesia that pursues sustainable development, because the way we grow will determine the quality of our lives and the health of our planet. That is why we are developing clean energy technologies that can power industry and preserve Indonesia’s precious natural resources – and America welcomes your country’s strong leadership in the global effort to combat climate change.

 

Above all, America has a stake in the success of the Indonesian people. Underneath the headlines of the day, we must build bridges between our peoples, because our future security and prosperity is shared. That is exactly what we are doing – by increased collaboration among our scientists and researchers, and by working together to foster entrepreneurship. And I am especially pleased that we have committed to double the number of American and Indonesian students studying in our respective countries – we want more Indonesian students in our schools, and more American students to come study in this country, so that we can forge new ties that last well into this young century.

 

These are the issues that really matter in our daily lives. Development, after all, is not simply about growth rates and numbers on a balance sheet. It’s about whether a child can learn the skills they need to make it in a changing world. It’s about whether a good idea is allowed to grow into a business, and not be suffocated by corruption. It’s about whether those forces that have transformed the Jakarta that I once knew -technology and trade and the flow of people and goods – translate into a better life for human beings, a life marked by dignity and opportunity.

 

This kind of development is inseparable from the role of democracy.

 

Today, we sometimes hear that democracy stands in the way of economic progress. This is not a new argument. Particularly in times of change and economic uncertainty, some will say that it is easier to take a shortcut to development by trading away the rights of human beings for the power of the state. But that is not what I saw on my trip to India, and that is not what I see in Indonesia. Your achievements demonstrate that democracy and development reinforce one another.

 

Like any democracy, you have known setbacks along the way. America is no different. Our own Constitution spoke of the effort to forge a “more perfect union,” and that is a journey we have travelled ever since, enduring Civil War and struggles to extend rights to all of our citizens. But it is precisely this effort that has allowed us to become stronger and more prosperous, while also becoming a more just and free society.

 

Like other countries that emerged from colonial rule in the last century, Indonesia struggled and sacrificed for the right to determine your destiny. That is what Heroes Day is all about – an Indonesia that belongs to Indonesians. But you also ultimately decided that freedom cannot mean replacing the strong hand of a colonizer with a strongman of your own.

 

Of course, democracy is messy. Not everyone likes the results of every election. You go through ups and downs. But the journey is worthwhile, and it goes beyond casting a ballot. It takes strong institutions to check the concentration of power. It takes open markets that allow individuals to thrive. It takes a free press and an independent justice system to root out abuse and excess, and to insist upon accountability. It takes open society and active citizens to reject inequality and injustice.

 

These are the forces that will propel Indonesia forward. And it will require a refusal to tolerate the corruption that stands in the way of opportunity; a commitment to transparency that gives every Indonesian a stake in their government; and a belief that the freedom that Indonesians have fought for is what holds this great nation together.

 

That is the message of the Indonesians who have advanced this democratic story – from those who fought in the Battle of Surabaya 55 years ago today; to the students who marched peacefully for democracy in the 1990s, to leaders who have embraced the peaceful transition of power in this young century. Because ultimately, it will be the rights of citizens that will stitch together this remarkable Nusantara that stretches from Sabang to Merauke – an insistence that every child born in this country should be treated equally, whether they come from Java or Aceh; Bali or Papua.

 

That effort extends to the example that Indonesia sets abroad. Indonesia took the initiative to establish the Bali Democracy Forum, an open forum for countries to share their experiences and best practices in fostering democracy. Indonesia has also been at the forefront of pushing for more attention to human rights within ASEAN. The nations of Southeast Asia must have the right to determine their own destiny, and the United States will strongly support that right. But the people of Southeast Asia must have the right to determine their own destiny as well. That is why we condemned elections in Burma that were neither free nor fair. That is why we are supporting your vibrant civil society in working with counterparts across this region. Because there is no reason why respect for human rights should stop at the border of any country.

 

Hand in hand, that is what development and democracy are about – the notion that certain values are universal. Prosperity without freedom is just another form of poverty. Because there are aspirations that human beings share – the liberty of knowing that your leader is accountable to you, and that you won’t be locked up for disagreeing with them; the opportunity to get an education and to work with dignity; the freedom to practice your faith without fear or restriction.

 

Religion is the final topic that I want to address today, and – like democracy and development – it is fundamental to the Indonesian story.

 

Like the other Asian nations that I am visiting on this trip, Indonesia is steeped in spirituality – a place where people worship God in many different ways. Along with this rich diversity, it is also home to the world’s largest Muslim population – a truth that I came to know as a boy when I heard the call to prayer across Jakarta.

 

Just as individuals are not defined solely by their faith, Indonesia is defined by more than its Muslim population. But we also know that relations between the United States and Muslim communities have frayed over many years. As President, I have made it a priority to begin to repair these relations. As a part of that effort, I went to Cairo last June, and called for a new beginning between the United States and Muslims around the world – one that creates a path for us to move beyond our differences.

 

I said then, and I will repeat now, that no single speech can eradicate years of mistrust. But I believed then, and I believe today, that we have a choice. We can choose to be defined by our differences, and give in to a future of suspicion and mistrust. Or we can choose to do the hard work of forging common ground, and commit ourselves to the steady pursuit of progress. And I can promise you – no matter what setbacks may come, the United States is committed to human progress. That is who we are. That is what we have done. That is what we will do.

 

We know well the issues that have caused tensions for many years – issues that I addressed in Cairo. In the 17 months that have passed we have made some progress, but much more work remains to be done.

 

Innocent civilians in America, Indonesia, and across the world are still targeted by violent extremists. I have made it clear that America is not, and never will be, at war with Islam. Instead, all of us must defeat al Qaeda and its affiliates, who have no claim to be leaders of any religion – certainly not a great, world religion like Islam. But those who want to build must not cede ground to terrorists who seek to destroy. This is not a task for America alone. Indeed, here in Indonesia, you have made progress in rooting out terrorists and combating violent extremism.

 

In Afghanistan, we continue to work with a coalition of nations to build the capacity of the Afghan government to secure its future. Our shared interest is in building peace in a war-torn land – a peace that provides no safe-haven for violent extremists, and that provides hope for the Afghan people.

 

Meanwhile, we have made progress on one of our core commitments – our effort to end the war in Iraq. 100,000 American troops have left Iraq. Iraqis have taken full responsibility for their security. And we will continue to support Iraq as it forms an inclusive government and we bring all of our troops home.

 

In the Middle East, we have faced false starts and setbacks, but we have been persistent in our pursuit of peace. Israelis and Palestinians restarted direct talks, but enormous obstacles remain. There should be no illusions that peace and security will come easy. But let there be no doubt: we will spare no effort in working for the outcome that is just, and that is in the interest of all the parties involved: two states, Israel and Palestine, living side by side in peace and security.

 

The stakes are high in resolving these issues, and the others I have spoken about today. For our world has grown smaller and while those forces that connect us have unleashed opportunity, they also empower those who seek to derail progress. One bomb in a marketplace can obliterate the bustle of daily commerce. One whispered rumor can obscure the truth, and set off violence between communities that once lived in peace. In an age of rapid change and colliding cultures, what we share as human beings can be lost.

 

But I believe that the history of both America and Indonesia gives us hope. It’s a story written into our national mottos. E pluribus unum – out of many, one. Bhinneka Tunggal Ika – unity in diversity. We are two nations, which have travelled different paths. Yet our nations show that hundreds of millions who hold different beliefs can be united in freedom under one flag. And we are now building on that shared humanity – through the young people who will study in each other’s schools; through the entrepreneurs forging ties that can lead to prosperity; and through our embrace of fundamental democratic values and human aspirations..

 

Earlier today, I visited the Istiqlal mosque – a place of worship that was still under construction when I lived in Jakarta. I admired its soaring minaret, imposing dome, and welcoming space. But its name and history also speak to what makes Indonesia great. Istiqlal means independence, and its construction was in part a testament to the nation’s struggle for freedom. Moreover, this house of worship for many thousands of Muslims was designed by a Christian architect.

 

Such is Indonesia’s spirit. Such is the message of Indonesia’s inclusive philosophy, Pancasila. Across an archipelago that contains some of God’s most beautiful creations, islands rising above an ocean named for peace, people choose to worship God as they please. Islam flourishes, but so do other faiths. Development is strengthened by an emerging democracy. Ancient traditions endure, even as a rising power is on the move.

 

That is not to say that Indonesia is without imperfections. No country is. But here can be found the ability to bridge divides of race and region and religion – that ability to see yourself in all individuals. As a child of a different race coming from a distant country, I found this spirit in the greeting that I received upon moving here: Selamat Datang. As a Christian visiting a mosque on this visit, I found it in the words of a leader who was asked about my visit and said, “Muslims are also allowed in churches. We are all God’s followers.”

 

That spark of the divine lies within each of us. We cannot give in to doubt or cynicism or despair. The stories of Indonesia and America tell us that history is on the side of human progress; that unity is more powerful than division; and that the people of this world can live together in peace. May our two nations work together, with faith and determination, to share these truths with all mankind.

Some People Have Planned to burn Koran in USA

Hearing tha some people of Christians have a planning for burning Koran to mark ninth anniversary of the 9/11 terrorist attacks, I do not agree for them like religious leader in my country.

Religious leaders and promoters of pluralism in the country have condemned the plans of a church in Florida in the US to burn copies of the Koran to mark the ninth anniversary of the 9/11 terrorist attacks.

The most important o do is building dialogue continually for peace between Islam and Christians (West). What’s your opinion?