The spirit of tolerance and peace can be seen at least in some instances. There are some young Torajan theologians participating in interfaith dialogue groups and making significant contributions which represent a radical shift away from the exclusive doctrines of his/her tradition. Their influence is quite remarkable in that, at all levels of church meetings, the need to understand more of other faiths in the framework of mutual understanding has been put on the agenda.
The social conflicts in some areas became an opportunity to organize interfaith conflict resolution. Experiences from these activities brought another important aspect to peace programs, i.e. growing concern for social justice as the meeting point of interfaith responsibility. The ongoing process of national socio-political reformation since the fall of the Suharto regime is a moment ofopportunity for the church to recapture her critical voice and concern for the needy.
The negative impact of globalization opens the possibility for the church to carry out her prophetical mission. Implementation of an Asian version of liberation theology has become a topic of discussion in theological seminaries and church meetings. The theological aspects of tolerance and peace, therefore, are grounded on the common concern for a national struggle for a better future. It is quite significant that a kind of “hermeneutic of peace” is emerging among different traditions as religions are exposed to the reality of social conflicts.
The cultural aspect of these trends are also important. The Torajan, as mentioned before, are very much concerned with their identity in terms of individual, clan-house and ethnic community. Past historical experiences taught them the importance of solidarity as formulated in the ethnic motto of “with one vision we will live, but with diverse visions we will perish”.
This motto is revitalized in a wider context of region and nationalism as it parallels the national motto of “unity in diversity”. Together with the three other major ethnic groups in South Sulawesi, this solidarity is developed in an ancient principle of equality, “one on the top but the four are equal”. Its implementation should not only focus on fighting against negative sentiments of primordialism and discrimination, but can also be applied to common social responsibilities among religions, where the principle of interfaith solidarity should be motivated. Here culture and religion find a meeting place to deal with the social agenda.
Read related posts about Toraja:
The social conflicts in some areas became an opportunity to organize interfaith conflict resolution. Experiences from these activities brought another important aspect to peace programs, i.e. growing concern for social justice as the meeting point of interfaith responsibility. The ongoing process of national socio-political reformation since the fall of the Suharto regime is a moment ofopportunity for the church to recapture her critical voice and concern for the needy.
The negative impact of globalization opens the possibility for the church to carry out her prophetical mission. Implementation of an Asian version of liberation theology has become a topic of discussion in theological seminaries and church meetings. The theological aspects of tolerance and peace, therefore, are grounded on the common concern for a national struggle for a better future. It is quite significant that a kind of “hermeneutic of peace” is emerging among different traditions as religions are exposed to the reality of social conflicts.
The cultural aspect of these trends are also important. The Torajan, as mentioned before, are very much concerned with their identity in terms of individual, clan-house and ethnic community. Past historical experiences taught them the importance of solidarity as formulated in the ethnic motto of “with one vision we will live, but with diverse visions we will perish”.
This motto is revitalized in a wider context of region and nationalism as it parallels the national motto of “unity in diversity”. Together with the three other major ethnic groups in South Sulawesi, this solidarity is developed in an ancient principle of equality, “one on the top but the four are equal”. Its implementation should not only focus on fighting against negative sentiments of primordialism and discrimination, but can also be applied to common social responsibilities among religions, where the principle of interfaith solidarity should be motivated. Here culture and religion find a meeting place to deal with the social agenda.
Read related posts about Toraja:
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