Vol. 03, No. 02, November 2014, hlm. 153-164 MULTIPLE RELIGIOUS BELONGING AND THE NEW WAY OF DOING THEOLOGY Alexander Hendra Dwi Asmara ABSTRACT: Realitas tentang identitas keagamaan ganda telah membawa teologi Kristiani menuju pada arah yang baru, yakni teologi lintas-iman, teologi yang bertumpu pada konteks da- ripada teks, pengalaman daripada pemikiran yang abstrak. Identitas keagamaan ganda telah menjadi bahan kajian teologis. Namun, kajian teologis kerap kali berhenti pada abstraksi yang jauh dari kenyataan. Maka, analis atas pengalaman nyata dari pelaku keagamaan ganda akan memberi nuansa baru pada kajian teologis tersebut. Tulisan ini membahas kompleksitas istilah keagamaan ganda dan analisis teologis atas fenomena tersebut. Analisis atas pengalaman konkret dari individu dan kelompok yang memiliki identitas keagamaan ganda pada bagian akhir dari tulisan ini menjadi bentuk terapan teologis. Key Words: Multiple religious, methodology, context, doing theology. 1. INTRODUCTION about little by little all across the planet, even in those places where they think it isn’t 1 The history of theology shows the shift of its evident. focus and discussion as a response to new ques- tions in each different time. In this recent time, the This phenomenon raises a question for theolo- phenomenon of multiple religious belonging of- gy: Why could there not be an inter-religious, fers a new context of theology, a “sign of the multi-faith theology? The “world theology,” a time” as it were, where the Church is striving to theology that is multi-religious, global, planetary see “what the Spirit is saying to her” (Apoc. 2:7) which is more than “interreligious,” something through this situation. Multiple religious belong- also more than a theology pointed toward a preoc- ing shows a new theological concern where plural- cupation for “interreligious dialogue will be the 2 ity of religions deeply influences Christianity: concern for theology.” Theology is moving toward a pluri- Jacques Dupuis and Aloysius Pieris are among confessional theology that we could also call the theologians who have responded to this issue. inter-religious or multi-religious, or (always Their theological project aims to build an open paying attention to the nuances of the word) theology, a theology that gives emphasis on reli- trans-religious. There are those who also gious pluralism, including on the issue of multiple speak of a post-religional theology (religious religious belonging. Arguing from the inclusivist but beyond the religions, on a level that is point of view, Dupuis’ Trinitarian Christology deeper), secular in that sense, and with a offers a doctrinal approach for multiple religious planetary awareness in this new knowledge society that in some way is being brought belonging; meanwhile, Pieris offers a symbiosis approach and a strong critique of inclusivism. 153 Multiple Religious Belonging and The New Way of Doing Theology (Alexander Hendra Dwi Asmara) Thus, Pieris develops an inductive theology, aris- of building Christian identity10, a process that pre- ing out of and responding to everyday encounter supposes interreligious dialogue,11 a form of resis- among religions. He argues that religion would tance to the authoritative figure and others. Thus, not need to be brought into dialogue; they are dia- to find a precise definition which represents vari- logical and identities would not need to be multip- ous interpretations seems overconfidence. lied; they are multiple.3 These theologians show To solve this difficulty, I will refers to Cathe- different approach: Dupuis represents the religious rine Cornille’s approach. Cornille uses a range of elite, for he approaches the issue as an intellectual degrees or scale where each may be seen as bipo- problem; while Pieris is recognized as the practic- lar, having two extremes (a “non-ideal soft weak al theologian on account of his solidarity with the 4 implicit” and an “ideal strong hard explicit” form poor. of multiple religious belonging), between which a Multiple religious belonging is not simply a range of options exists. It varies from a light- theoretical object which manifests in a doctrinal or hearted flirting with different religions to a serious intellectual level, but it is a lived experience; an commitment to more than one tradition.12 At the expression of ordinary people. Van Braght points soft pole of the scale is New Age spirituality, in out that the phenomenon of multiple religious be- which the absolute truth claims of all institutiona- longing in Asia is their everyday cross-religious lized forms of religion is rejected; thus it can be participation.5 Thus, their experiences of multiple understood as the absence of religious belonging. religious belonging involve more with the practic- In this soft scale of multiple religious belonging, es, symbols, meditations, prayers, chants rather there are no conscious identification with a reli- than the theological and doctrinal issue.6 The gious community and recognition by that commu- theological issue is not absent from their expe- nity as a member. rience, but it is usually a secondary concern. Their At the hard pole of scale, one finds a strong experiences certainly give another perspective sense of multiple religious belonging, namely hav- beyond the level of religious elites in the doctrinal ing two equally strong religious identities simulta- reflections of theologians since there are real and neously. In this point, we can cite the famous self- fluid practices of the “masses” than can shed light describing words of RaimundoPanikkar: “I ‘left’ as well. as a Christian, ‘found myself’ a Hindu and I ‘re- The following paper would like to discuss turn’ as a Buddhist, without having ceased to be multiple religious belonging through theological Christian.”13 It is an ideal sense, as Catherine lens, especially in Dupuis and Pieris’ theological Cornille points out, which demands a total com- works. However, since multiple religious belong- mitment and willingness to adopt and live the be- ing is not simply an abstract reality but a living liefs, moral rules, rituals, and monastic practices experience, this paper would like to offers a theo- of religious traditions other than his or her own logical analysis to the real issues, the “grassroots” religion.14 In other words, it is more than a “sub- experiences of ordinary people who deeply prac- jective sense of sympathy or endorsement of a tice multiple religious belonging so that based on selective number of beliefs and practices. It in- that analyses, an actual and concrete reflection can volves the recognition of one’s religious identity be formulated. by the tradition itself and the disposition to submit to the condition for membership as delineated by 2. MULTIPLE RELIGIOUS BELONG- that tradition.”15 Religious belonging is about the ING: THE CATEGORY AND ITS complete surrender of one’s own will and judg- COMPLEXITY ment to a truth and power that lies beyond or be- neath one’s own rational and personal judgment. The core idea of “multiple religious belong- ing” primarily refers to people of faith who en- In my opinion, Robert Schreiter also offers a gage in the communities and practices of more significant interpretation on multiple religious be- than one religious tradition.7 However, since the longing as he is able to bring the issue in relation phenomenon of multiple religious belonging is with Christian identity. For him, this phenomenon experienced differently and the field research is so is a part in the process of forming the Christian 16 widely dispersed, there are various interpretations identity. The formation of Christian identity in- on this new phenomenon. It is regarded as a term volves three types: formation through resistance, for “New Age” syncretism and “dual identity” through hybridity, (including syncretism and mul- (self-identification) with no reference to institu- tiple religious belonging) and from hie- 8 9 17 tional belonging, a hybrid religiosity , a process rarchy. The second set of identity called hybridi- 154 Vol. 03, No. 02, November 2014, hlm. 153-164 ties is formed from an erasure of a boundary be- Peter C. Phanviews that multiple religious be- tween two religious entities and a redrawing of a longing shows the absence of one exclusive affili- new boundary which involves two other ation to a certain or single religion, but this ab- processes: syncretistic process and multiple reli- sence does not necessarily indicate an absence of gious belonging.18 Syncretism is connected to the religious commitment. In fact, multiple religious issue of purity and fidelity where a syncretistic commitment is necessary as the way of deepening community has become impure and apostate due and enriching one’s religion or mutual comple- to their falling away from the true faith or true mentarity among religions. To belong to a particu- religion.19 lar religion does not necessarily involves exclud- ing alternative religious options, but acceptance Meanwhile, multiple religious belonging and tolerance. In the Church history, Christian touches the issue of identity in a pluralistic con- identity is formed not by excluding but including text, which can be divided into three types: the Jewish and Roman traditions. (1) those where Christianity and the To conclude the discussion, there are several other religion are perceived as two distinct important points that can be observed. First, there religious tradition with both being is a gap between the lived reality of multiple reli- practiced side by side; people follow both gious belonging and the theological discourse on sets of rituals and see no contradiction in it. The various interpretations shows that there are doing so; (2) those where Christianity is various forms and experiences of this phenome- primary, with some selection of elements non. Therefore, what we need is a theology that from second religious tradition, which is can bridge this gap: theology that put emphasis nonetheless practiced separately from more on the context (the “sign of time”) than the Christianity; (3) those where it is text (the Bible and the Tradition).