YMCA MISSION AND ACTION
IN THE CONTEXT OF MULIRELIGIOUS, MULTICULTURAL, AND GLOBALIZING WORLD

J.B. Banawiratma

Dear sisters and brothers, I stand here with feeling of gratitude, because you trust me to offer an introductory address in this forum. I was never a member of YMCA, and yet I accept your invitation, since I feel very much the importance of this organization for young Christian people. In this opportunity I like to invite you to see the relevance as well as the challenges of YMCA as movement in the context of multireligious, multicultural and globalizing world.

1. Religion, Culture, and Collective Violence:
Learning from Indonesian Case

Since June 1997 Indonesia, the forth-largest country in the world with population more than 200 million has suffered financial crisis. It uncovered other crisis concerning economical, political, cultural, and last but not least moral problem. The collusion among the political, economical elite and the corrupted government has made Indonesian society and state totally sick. After the fall of Suharto the crisis and conflicts are not decreasing.

Indonesia was born out of the struggle against Dutch colonialism, and after 1965 was reshaped by the so-called "New Order". The unity was created from outside and from above. The different cultures, races, ethics, religions and political groups have never developed towards authentic unity. Traditions are abused for economical and political domination. Since 1995 Indonesia has also been massively marked by unrest and collective violence, in which religions involved. Almost all unrest and collective violence are signed by the destruction of places of worship.

Research Center for Rural and Regional Development (Pusat Penelitian Pembangunan Pedesaan dan Kawasan) at Gajah Mada University, Yogyakarta, in cooperation with the Department of Religion, Indonesia, has done a research on seven cases of the collective violence happened in Indonesia between 1995 - 1997. Generally speaking, the characteristic of conflict and collective violence is a part of the political violence in the society. In the deeper level, violence happened at the level of state and social structure, done by state apparatus and the agents of big business.

We can observe how the New Order government in many ways exercised oppression. It has powerful means, namely (1) military (2) laws, (3) information and (4) ideology that often supported by cultures and religions. The corrupt government knows the importance of economy and on the other side the agents of big business need the support from the government. They act in collusion with the expense of workers, farmers and victimized people.

An introduction address at Regional Leadership Forum on Inter-faith Partnership Amidst Religious and Ethnic Conflicts. Asia and Pacific Alliance of YMCAs. Ja-karta, 13 - 17 June 2001.

Religions are not free from violence. Instead of defending the poor they often become part of power's hegemony. The fact, that they are easily manipulated, uncovers the fragile relationship among religions in Indonesia. The socialization of religious teaching might sow the seeds of conflicts and support fanaticism. The demographic problem has made situation more complicated. The local society feels pushed down culturally, politically and economically. In that kind of situation religious differences are easily turned into motivation of conflict and violence. Thus the elements of politics, economics, culture, ethnic, race, migrant, as well as religion emerge together as interconnected.

After the fall of Suharto there is atmosphere of more freedom in press. After so many years being oppressed, freedom has also manifested in the form of communalism, a psycho-sociological attitude looking others as outsiders. Communalistic way of life can not perceive "we, Indonesians" or "we, human beings", but "we" and "they". It turns up in family as nepotism, in religion as fundamentalism, in ethnicity as primordialism, and in gender as patriarchy.

The result of the general election (June 7, 1999) has given new prospect for serious political reform. Nevertheless injustice has penetrated all areas and levels of societal and political life during more than 30 years of the so-called New Order, whose power is not yet disappeared until now. Besides, the conflicts among the political elites in both national and local level have led political reform away from its goal.

The conflict in Maluku has different setting. Gerry van Klinken, Editor of Inside Indonesia magazine, has been doing extensive research on Maluku wars of 1999. His analysis and conclusion can help us to enlighten the situation and to find possibilities for actions. The Maluku wars 1999 have shown not how powerful the centralistic state was. On the contrary, the state has been powerless and performed a massive failure to provide security to the citizens. The state remains crippled by a lack of equipment.

It is true that the security apparatus did control the security in March and December 1999. In May 1999 a new military area command (kodam) was erected. In November 1999 the organizational status of the police were lifted. All of these could show the progress of security. Nevertheless the military solution needed in certain times should find other paths to develop democracy, where the people really participate in political life.

The wars in Maluku have been socially rooted in the extensive clientelist (client-patron) networks. In order to win elections and to inaugurate a new province the local elites have mobilized people using their religious passions (Christian and Islamic). Rather than influenced by Jakarta, the local elites were trying to influence Jakarta. The society is divided more and more horizontally along religious lines. Moreover the myths and magic of origin (village or kampong) separate insiders from outsiders like in the case of violence against Butonese in early 1999.

The clientelist networks have been tying also each segment of the society vertically to an elite that supplies it with civil service opportunities. In the midst of youth unemployment, civil services are highly desired. Not only for the sake of the employment, the civil services can also guarantee business that is not separated from bureaucratic interests. In the context of economic crisis more and more anxiety in the society has built rival network. The result is 'religious' warfare first in Ambon, and then in Ternate. The rivalry among elites in North Maluku can be traced since the colonial era, when they worked together with or fought against Portugal, Spain or the Dutch trade company (VOC) for the benefit of the local elites (see CLC 1971, 15-32; Heuken 1991: 101-102). The complex situation in Maluku includes political, economic, cultural-ethnic and religious dimension as well as demographic problem. We can depict the situation as follows.

Moslem-Christian dialogue in Indonesia is not an isolated phenomenon. It is important to keep in mind that plurality exists not only in term of inter-religious relationship, but also intra-religious. As for during the time of colonialism, so is now the political choice and commitment might separate people more rather than the difference of religion. Hence, what counted on is not religions (Islam or Christian) or ethnics (Javanese or non-Javanese) but social commitment for humanity and justice. On the one hand the intra-religious or internal pluralism within Christians and Moslems can carry difficulty in dialogue. On the other hand the intra-religious pluralism has advantage to promote universal human values beyond the limit of religions. Those values surpass the walls of religions; they go beyond institutional features. Dialogue and relationship should happen not from abstract concept but from concrete life value. The religious people in Maluku and elsewhere in Indonesia need to pass the test of social commitments that are non-elitist and non-sectarian.

Learning from the example from Indonesia in the last years, where much violence happened and religions were involved, we can draw some lines of reflection. Religious people cannot deny the fact of being part of the society and politics. They can not avoid building responsible attitude toward politics. To be neutral means to support the powerful persons or groups. Interreligious dialogue and cooperation should work out the social and political problems, in term of involvement for societal life as well as action through political power. From theological point of view religious people are called to be committed to the common good, to struggle for God's Reign, in which the powerless people are helped to empower themselves. Interreligious harmony without common concern and struggle for social justice would become false and unjust harmony.

YMCA as movement and formation (desire to be Jesus Christ's disciples"), or formation through movements (Paris Basis 1855, Mission's statement, Manila 1999) needs to be religiously outward looking and socially involved.

2. Marginalizing Globalization

Our national situation is also influenced by the phenomenon of globalization that is not neutral, but full with ambiguity, with unfair competition and unjust relationship. The economic domination and political imperialism are supported by cultural aggression driven by the new technologies. The report of Sarah Anderson and John Cavanagh, "The Top 200: The Rise of Global Corporate Power" (issued by the Institute for Policy Studies, Washington D.C., September 25, 1996) mentions:

"In 1995, the combined sales of the world's top hundred corporations - which employed only 18,8 million people, less than one-third of 1 percent of the world population - equaled 28 percent of total world gross domestic product. The total sales of the Mitsubishi Corporation were greater than the GDP of Indonesia, the world's fourth most populous country and a land of enormous natural wealth. The annual sales of Wal-Mart, the twelfth largest corporation, made its internal economy larger than the internal economies of 161 of the world's countries - including Israel, Poland, and Greece" (in Korten 1999: 42).

According to David Korten, capitalism that is money oriented has cancelled healthy market for people's life. He gives a diagram of Capitalism against the Healthy Market as follows (Korten 1999: 41).

In the capitalist economy "money's power becomes delinked from human sensibility and people become captives of a system with no allegiance to their needs" (Korten 1999:60). There is power shift from people to global finance (Korten 1999:59).

David Korten proposes stakeholder ownership that "involves placing the rights and powers of ownership of productive assets in the hands of actual people who have more than solely a financial interest or stake in their long-term viability" (1999:170). This way will change the enterprise from an instrument of money to an instrument of life and community. He shows the diagram "Contrasting Forms of Ownership" as follows (1999:172).

Korten (1999:193-208) suggests 6 agenda to restore the rights of living, namely: (1) Restore political democracy, (2) end the legal fiction of corporate personhood,

(3) establish an international agreement regulating international corporations and finance, (4) eliminate corporate welfare, (5) restore money's role as a medium of exchange, (6) advance economic democracy.

Besides marginalization and oppression of the people, another impact of globalization is the rise of fundamentalism (cf. Giddens 1994: 6-7, 245) that shows itself not in religion only, but also in family (nepotism), in ethnicity and race (primordialism) as well as in gender (patriarchy). Thus the process of the so-called globalization has brought also its influence to the growing of communalistic way of life mentioned above. The danger of fundamentalism and communalistic way of life is its refusal for dialogue and its potential for violence. Our own Christians are not free from this temptation. In this condition, it has not been difficult for the military, and other interested parties, to manipulate religion and ethnicity in order to set one group against another and to divide and rule, devide et impera. The dominated and marginalized people become more powerless.

The struggle for economic and political democracy needs certainly cultural change that replaces culture of aggressiveness with integral culture. In the long process of restoring culture we can envision more international network of prophetic people to resist the marginalizing globalization. Within this perspective we can reflect on the need of empowering community of liberation, that might become more and more a new way of being religious community today.

The call for global ethic can be put in a framework of "globalization from below" or international network of solidarity. The imperialistic globalization should be met with a counter strategy, namely a culture of networking among contextual communities towards internationalization without marginalization, towards building a worldwide community of justice, peace and integrity of creation. God is calling us to be faithful disciples of Jesus Christ in praxis; we are called to live out risk-taking solidarity with the victims. The credibility of our witness needs to be gained through our honest and sincere attitudes, words and acts.

YMCA as an international association has an opportunity to set international networks of movements to resist against marginalizing and colonizing globalization. At the same time this movement can serve the formation of religious critical and open attitude as well as action to our young people.

3. Christian Response: The Poor and the Marginalized are the Vicars of Christ

Being Christian is to follow Jesus Christ as the Way. In the context of the conflict between God's Reign and Anti-God's Reign, or between God and Mammon (the worship of wealth accumulated and unshared), Jesus stands at side of the poor and the oppressed, the victims. Jesus is the symbol of the conflict between God and Mammon, between God's kinship and Anti-God's kinship, between positive and negative power. The criterion of following the Way is preferential option for and with the poor and marginalized whose primacy should be struggled for. Aloysius Pieris' distinction of two categories of the poor is very helpful to see the decisive element in following Jesus Christ, the Way

The first poor are the victims of Mammon, they are vicars of Christ (1999:58-61).
"These are the victims of nations who act as the eschatological judge of nations (Mt 25:36ff). They are the least sisters and brothers of Jesus who receive our love in Christ's name and thus open the gate of the Kingdom for us. (…) Their poverty is forced upon them because of a wrong 'house-management' (oiko-nomia) of the world by mammon-worshippers. (…) The poor are … sinners as much as the rich. (…) Their victimhood, is therefore, the sole basis of their election. (…) Their holiness consists … in responding to their calling to be God's covenant partners, to be liberating force in the world" (Pieris 1999:59).

The second category of the poor includes the renouncers of Mammon as followers of Christ.

"These have voluntarily made themselves poor for the sake of entering the Kingdom as demanded by Jesus. Their poverty is known as evangelical, as it is undertaken for the sake of the gospel. They alone are qualified to preach the Good News of the kingdom to the (first category of the) poor. (…) The old formula 'no salvation outside the church' is now replaced by 'no salvation outside God's covenant with the poor'. (…) The evangelically poor receive their mission through their solidarity with the socially poor" (1999:60).

To follow Christ means to be poor evagelically (second category) that is in solidarity with the physical poor (first category). It might be useful also to reconsider a new way of being church that the Federation of Asian Bishops' Conference (Bandung, 1990) calls a communion of communities. It is not just a sum of many communities. The letter of Paul to the Corinthians (1 Cor 11:17-34) can help us to deepen the understanding of this new way of being church as communion of Communities.

"When you meet together, it is not really to eat the Lord's supper. For when the time come to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. … Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat the bread and drink the cup. For all who eat and drink without discerning the body, eat and drink judgment against themselves. For this reason many of you are weak and ill, and some have died" (vv20-21 and 27-30).

There is no communion of communities in the body and blood of Lord if there is a separation between the rich and the poor. A new way of being church can not happen without solidarity with the poor (cf. Mangunwijaya 1999). People of big business that always come to the Sunday liturgy or to the Lord's supper and there offer a big donation but avoid to create just relationship without exploitation, they are answerable for the body and blood of the Lord. The communion in the Lord should be the communion of communities of liberation from weakness, illness and from death. How do we become communion of open and contextual communities as our new way of being Church in midst of the multireligious, multicultural and globalizing world?

4. Communion of Open and Contextual Communities

Through Different Levels of Dialogue

Culture can be understood as the way in which a group of people live, think, feel, organize themselves, celebrate and share of life. In every culture there are underlying systems of values, meanings, and views of the world, which are expressed, visibly, in language, gestures, symbols, rituals and styles. Sociologically religion can be seen as a part of culture or a cultural phenomenon (Banawiratma and Mueller 1999: 81-83). However it differs from culture by relying in the transcendent dimension or a special revelation. Like culture religion offers interpetation (hermeneutic) and guidance (ethic) of life. No culture and religion are neutral, both are ambivalent. They can legitimize unjust power or to take side with the poor and marginalized people. They are very important to resist against the negative impacts of globalization. The religious groups can react to the process of globalization by the way of fundamentalism, conservatism or eclectisism, but they can also face it critically and turn challenges into creative force. Their latest response is very important for the contextual liberation.

Most Asian Churches might be still too liturgical oriented. The return to the value of God's Reign needs to return to the liturgy of life as source and summit of the living faith. Personal prayer interiorizes the love of God personally; and liturgical celebrations have vital role, kindle our faith and hope in God's promise. But they are not the source and the summit, even they can become illusive (cf. 1 John 4:20). The true liturgy comes out of and flows back to the liturgy of life. The Church is called to live not for herself, but to be open to follow the way of Jesus Christ, the symbol of God's kinship. The return to the value of God's Reign with the liturgy of life as source and summit mean to shift the orientation and activities of our Churches, namely from internal-oriented to external-oriented. In our pluralistic world our spirituality needs to enter into inter-religious and inter-cultural dialogue and collaboration (cf. Samartha 1996).

We can describe dialogue at least in 5 levels, which are inter-connected, namely (1) dialogue of life, (2) contextual analysis and reflection, (3) dialogue of religious experience, (4) theological dialogue, and (5) dialogue of action. Starting from dialogue of life the process can be depicted as follows.

The first poor are the victims of Mammon, they are vicars of Christ (1999:58-61).

"These are the victims of nations who act as the eschatological judge of nations (Mt 25:36ff). They are the least sisters and brothers of Jesus who receive our love in Christ's name and thus open the gate of the Kingdom for us. (…) Their poverty is forced upon them because of a wrong 'house-management' (oiko-nomia) of the world by mammon-worshippers. (…) The poor are … sinners as much as the rich. (…) Their victimhood, is therefore, the sole basis of their election. (…) Their holiness consists … in responding to their calling to be God's covenant partners, to be liberating force in the world" (Pieris 1999:59).

The second category of the poor includes the renouncers of Mammon as followers of Christ.

"These have voluntarily made themselves poor for the sake of entering the Kingdom as demanded by Jesus. Their poverty is known as evangelical, as it is undertaken for the sake of the gospel. They alone are qualified to preach the Good News of the kingdom to the (first category of the) poor. (…) The old formula 'no salvation outside the church' is now replaced by 'no salvation outside God's covenant with the poor'. (…) The evangelically poor receive their mission through their solidarity with the socially poor" (1999:60).

To follow Christ means to be poor evagelically (second category) that is in solidarity with the physical poor (first category). It might be useful also to reconsider a new way of being church that the Federation of Asian Bishops' Conference (Bandung, 1990) calls a communion of communities. It is not just a sum of many communities. The letter of Paul to the Corinthians (1 Cor 11:17-34) can help us to deepen the understanding of this new way of being church as communion of Communities.

"When you meet together, it is not really to eat the Lord's supper. For when the time come to eat, each of you goes ahead with your own supper, and one goes hungry and another becomes drunk. … Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be answerable for the body and blood of the Lord. Examine yourselves, and only then eat the bread and drink the cup. For all who eat and drink without discerning the body, eat and drink judgment against themselves. For this reason many of you are weak and ill, and some have died" (vv20-21 and 27-30).

There is no communion of communities in the body and blood of Lord if there is a separation between the rich and the poor. A new way of being church can not happen without solidarity with the poor (cf. Mangunwijaya 1999). People of big business that always come to the Sunday liturgy or to the Lord's supper and there offer a big donation but avoid to create just relationship without exploitation, they are answerable for the body and blood of the Lord. The communion in the Lord should be the communion of communities of liberation from weakness, illness and from death. How do we become communion of open and contextual communities as our new way of being Church in midst of the multireligious, multicultural and globalizing world?

4. Communion of Open and Contextual Communities

Through Different Levels of Dialogue

Culture can be understood as the way in which a group of people live, think, feel, organize themselves, celebrate and share of life. In every culture there are underlying systems of values, meanings, and views of the world, which are expressed, visibly, in language, gestures, symbols, rituals and styles. Sociologically religion can be seen as a part of culture or a cultural phenomenon (Banawiratma and Mueller 1999: 81-83). However it differs from culture by relying in the transcendent dimension or a special revelation. Like culture religion offers interpetation (hermeneutic) and guidance (ethic) of life. No culture and religion are neutral, both are ambivalent. They can legitimize unjust power or to take side with the poor and marginalized people. They are very important to resist against the negative impacts of globalization. The religious groups can react to the process of globalization by the way of fundamentalism, conservatism or eclectisism, but they can also face it critically and turn challenges into creative force. Their latest response is very important for the contextual liberation.

Most Asian Churches might be still too liturgical oriented. The return to the value of God's Reign needs to return to the liturgy of life as source and summit of the living faith. Personal prayer interiorizes the love of God personally; and liturgical celebrations have vital role, kindle our faith and hope in God's promise. But they are not the source and the summit, even they can become illusive (cf. 1 John 4:20). The true liturgy comes out of and flows back to the liturgy of life. The Church is called to live not for herself, but to be open to follow the way of Jesus Christ, the symbol of God's kinship. The return to the value of God's Reign with the liturgy of life as source and summit mean to shift the orientation and activities of our Churches, namely from internal-oriented to external-oriented. In our pluralistic world our spirituality needs to enter into inter-religious and inter-cultural dialogue and collaboration (cf. Samartha 1996).

We can describe dialogue at least in 5 levels, which are inter-connected, namely (1) dialogue of life, (2) contextual analysis and reflection, (3) dialogue of religious experience, (4) theological dialogue, and (5) dialogue of action. Starting from dialogue of life the process can be depicted as follows.

3.1. In the dialogue of life people put forth efforts to live in an open and neighborly spirit, to share their joys and sorrows, their human problems and preoccupations. This level of inter-religious dialogue happens in small groups who know each other, in daily life where men and women of different faiths experience the common situation, with its ups and downs, anxieties and hopes, and thus common concerns emerge. They are concerned about the need for clean water, healthy housing, adequate education, job etc.

3.2. Contextual analysis and reflection try to explain the condition of life and offer ethical orientation for common well being (social ethics). An example from Indonesia can show how important is the contextual analysis and reflection within inter-religious dialogue. Contextual analysis and reflection should take seriously the reality of life. We need to collaborate with other disciplines for better understanding the complex reality. Through an interdisciplinary approach, our reflection will be more capable to read the signs of the times and to offer an impetus to the community.

3.3. Based on the respective traditions, people share their religious experience and spiritual riches and enrich one another through the dialogue of religious experience. The believers live in open integrity, knowing where they stand and opening themselves to other religious traditions. They share their experience of faith, their prayer and contemplation, their ways of searching and following God or the Ultimate. Without this kind of dialogue, our witness could become aggressive and manipulative, motivated by individual or communal egoism and not directed by the Truth. Dialogue of interfaith experience happened for example in an interreligious camping of students. After 3 days of living together, every participant experienced a kind of enlightenment and said: "Other religion is not that I have understood until now".

3.4. Theologians or specialists can have the dialogue of theological exchange on the scientific level, seeking to deepen their understanding of their respective religious heritages, and to appreciate other's spiritual values. Why should we appreciate other religions? It is the vocation of our Christian and Trinitarian faith.

The Spirit that we call the Spirit of Christ, is the same Spirit of God that is present in human beings and in the world. Following Iraeneus, we can describe God working with two hands, namely with the Word and the Spirit ((cf. Dupuis 1997). The Word that became human one in Jesus 2000 year ago nowise suspends God to speak to the world today. The same Spirit of God and of Jesus is moving in the world now. We are called to find the presence and action of the Spirit everywhere and always, the merciful work of the incomprehensible God that dwells in unapproachable light (1 Tim 6:16). The same Spirit relates all to all. Inter-faith dialogue is related to nature, culture, race, ethnic, and gender. We can depict our Christian-Trinitarian experience as follows.

Theological exchange should take the historical process of every religion into account. Thus we need to reexamine the popular expressions "exclusivism, inclusivism and pluralism". We need to be critical in that paradigm. What do they really mean? Inclusivism can ignore the identity of other traditions by covering or assimilating them in one's own tradition. In this sense inclusivism is a form of paternalistic exclusivism or of colonialism. We need also to distinguish between indifferent pluralism and dialogical pluralism. The former has no integrity and minds that all religions are the same. The later is open integrity. Open integrity takes seriously one's faith and religion as well as the faith and religion of others, and thus offers the best possibility for dialogue and mutual enrichment. Every religious tradition has its own meaning in the historical manifestation of God, and therefore inter-religious dialogue and cooperation are needed to understand and to come closer to the Mystery of God. To be religious today is to be inter-religious. In holistic paradigm all people of all religions in pluralistic society are expected to contribute for the better of the whole.

3.5. Through the dialogue of action, Christians together with sisters and brothers of other faiths work for the integral liberation of the people. In this level of dialogue people of various religions and beliefs transform society becoming more just, free and human as well as more eco-friendly. The struggle for justice and integrity of creation is an integral part of Christian witness. Within the existing conflicts between God's Reign vs. Anti God's Reign, the Church is called to be the sign of God's Reign following Jesus the Way in orthopraxis. In the midst of ambivalence of culture, politics, and economics, our contextual response means to discern and to raise affirmation or confrontation toward transformation. As a human and limited reality the Church can only exercise her mission and become dynamic community of faith if she becomes a community of dialogue and transformation. The demand of developing contextual communities is ultimately the demands of encountering and following Christ, of embodying the contextual Christ as the medium that transforms life in God who is always greater, until God becomes all in all.

The various levels of honest dialogue will bring out the important elements of the Christian life, namely conversion and forgiveness. To be converted means to be aware of the sins and faults that one has committed, and at the same time, to believe in the mercy of God's unlimited forgiveness. Conversion is a new hope, because one is not imprisoned by the past, and the future is open. The willingness to forgive is a sign that one is ready to receive God's forgiveness. On the contrary, unwillingness to forgive others is a sign that one is not yet ready to receive God's mercy and forgiveness. YMCA as movement and formation through movement need to enter into all levels of dialogue.



References

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CLC
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