Vol. 03, No. 02, November 2014, hlm. 153-164

MULTIPLE RELIGIOUS BELONGING AND THE NEW WAY OF DOING

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 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- 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 ity of deeply influences : concern for theology.”2

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 .

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 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 , 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, , , 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, , 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” and “dual identity” through hybridity, (including syncretism and mul- (self-identification) with no reference to institu- tiple religious belonging) and from hie- 17 tional belonging,8 a hybrid religiosity9, a process rarchy. The second set of identity called hybridi-

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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). The inductive necessary to practice other religious theology is more preferable in this context. The tradition in order to practice Christianity negative appreciation to the reality of multiple deeply (“Can one really be Burmese or religious belonging certainly is caused by the lack Thai without being Buddhist?”).20 of appreciation on the practical level. Schreiter argues that the practice of multiple Second, theological question on whether mul- religious belonging shows the mutual relationship tiple religious belonging is possible or coherent where religions mutually enrich in order to deepen from a dogmatic standpoint is still relevant con- the faith. Paul F. Knitter in his book Without cern. The growing number of the adherents of Buddha I Could Not Be a Christian shares the multiple religious belonging shows that there are same idea that how his understanding of particular needs for theological reflections and guidelines. ideas, doctrines and practices of Christianity were Therefore, in the following part, I would like to challenged, enhanced and given fresh meaning discuss theological perspectives and its develop- after learning about and experiencing analogous 21 ment in discussing the phenomenon of multiple ideas, doctrines and practices of . The religious belonging. Christian identity deepen through the encounter with other religious traditions. 3. DUPUIS’ AND PIERIS’ THEOLOGI- In Schreiter’s perspective, multiple religious CAL RESPONSE belonging does not primarily mean that people Dupuis’ doctrinal approach and Pieris’ prac- “belong” to multiple religions in the standard tical approach represent general theological obser- sense of adding or simply combining several affil- vation to this phenomenon. Dupuis’ theology iations, but it means that people of faith construct maintains the uniqueness and universality of their sense of religious belonging using beliefs, Christ and at the same time, offer an acceptable expressions and practices of various religious tra- account for complementarity and convergence. ditions, without even bothering whether they Pieris begins his theology from his own expe- would like to be recognized as “belonging” to 22 rience as dual belonger, a Christian-Buddhist be- those traditions by the traditions themselves. In liever, and gives analysis of mutual enrichment other words, multiple religious belonging begins between Buddhism and Christianity. by choosing or rooting in a single tradition, while seeking its constant transformation by the inspira- tion of others.23

155 Multiple Religious Belonging and The New Way of Doing Theology (Alexander Hendra Dwi Asmara)

3.1. Jacques Dupuis and Trinitarian Chris- Dupuis argues for a mutual fulfilment or mu- tology tual enrichment between Christianity and other religions where each participant can be enriched For Dupuis, the key point of doing theology in and strengthened in their faith in .28 To pursue a pluralistic context is the deep experience and this mutual fulfilment, Dupuis focus on a model of relationship with other religions in daily life, not Trinitarian Christology which affirms “the ele- with propositions and theories. Its point of depar- ments of truth and grace” in other religions (AG 9) ture is a practice of interreligious dialogue itself from which Christians can learn and be enriched. which helps for Christian interpretation of reli- A Trinitarian Christology allows us to “recognize gious plurality. In other words, theology must be the ongoing presence and activity of the Word of attentive to three hermeneutical process, namely God and of the Spirit of God in other or the “given” faith, contemporary historical 29 traditions.” Trinitarian approach focuses on the context and today’s interpreter.24 Theology is not real distinction between the three persons of the circular, but triangular: going from the “text” of Trinity, which means that one person of the Trini- the Christian memory in sacred scripture and sa- ty cannot be reduced to or subordinated to another. cred tradition (including the magisterium); to the If there is “real differentiation and plurality” be- “context” of the surrounding religio-cultural reali- tween the Word of God in Jesus and the Spirit of ty; to the “interpreter” which is the local church. God in other religions we can expect that the reli- Therefore, Dupuis brings the necessity of not gions are going to have “different” and “new” judging deductively but theologizing inductively 30 things to tell Christians. on the mater. Therefore, if non-Christian religions contain For Dupuis, the conditions for the possibility an “element of truth and grace” through the work of multiple religious belonging can be based on of the Word and the Spirit and if they may be con- doctrinal teaching, in Christological teaching. Du- sidered ways of salvation from which Christianity puis’ Christology is a Christology in a Trinitarian can and should benefit through dialogue, then perspective which gives benefit in allowing us to there should be no theological objection against “recognize the ongoing presence and activity of someone wishing to be a Christian and at the same the Word of God and of the Spirit of God which time following some doctrinal teachings and reli- make it possible to affirm a multiplicity of ‘ways’ gious practices of other religions, as long as these and ‘routes’ toward human salvation.”25 The ele- are not patently contradictory to Christian faith ments of truth and grace in other religions (AG 9) and moral. There is no theological objection to permit for “mutual complementarity” which is no commit oneself to other religious traditions since other than a form of multiple religious belonging. the true aspects of the divine mystery can so stand Dupuis is able to affirm that multiple religious out and be expressed in other traditions that even belonging is theologically necessary to Christian Christians can profit from contact and self- by revisiting teaching in Christology and Trinity. immersion with them. Dupuis goes deeper to offer a new model of mul- tiple religious belonging called mutual comple- Dupuis argues for inclusive pluralism, a mod- mentarity. el that qualify the pluralistic approach with the inclusivist argument that Christ event as the un- Dupuis’ Christology primarily aims to move surpassable reference point for God’s dealing with beyond the traditional perspective in Christian humanity. It combines the universal God’s saving theology of religions, called the fulfillment theol- will with the Christ event as the center of God’s ogy. The fulfilment theology is the extension of plan of salvation. Thus, God is revealed in, but not the fulfilment of the Old Covenant by Christ, to exhausted by, Christianity. Christians do not “pos- the fulfilment of other religions [religious plural- 31 sess a monopoly of truth.” Inclusive pluralism ism] by Christ.26 Its core argument is that other leads to a relational convergence of religions religious traditions finds their fulfilment in Chris- which brings to mutual religious belonging. tianity, the locus of Jesus Christ. Other religions function as merely a human stepping stone which Mutual interaction and enrichment on an must eventually be fulfilled by Christianity. The equal footing is the inevitable reality for to- fulfilment theology fails to create condition for day and all the days to come. Different reli- interreligious relationship, since “Christianity gions will contribute to each other in arriv- would have nothing to receive but only to give, ing at the content of the faith-experience of nothing to learn but only to teach.”27 each. The different ‘paths’ are no more en- tirely different, isolated paths. Each path be- comes a path by receiving insights from oth-

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er paths. Hence, the important point is the scendence of God’s revelation and self- question of the uniqueness of one path as communication in the person and work of Jesus compared to other paths does not arise any Christ.36 more. Now, what we are interested in is the unique blending of two or more paths to- gether for the emergence of the creatively 3.2. Aloysius Pieris 32 new in each of the earlier paths. Aloysius Pieris has acknowledged that his theology is inspired by two fundamental expe- “Complementarity” is understood here not in rience in Asia: his immersion in Buddhist studies the sense of the fulfillment theory according to 37 and his exposure to Asia’s massive poverty. For which Christian truth ‘brings to completion’ in a Pieris, Christianity will achieve real inculturation one- sided process the fragmentary truths it finds in Asia and become of Asia only by receiving a sown outside. Rather, “complementarity” refers to double baptism: at the “Jordan of Asian Religiosi- “an exchange and a sharing of saving values or a ty” and on the “Calvary of Asian Poverty.” The dynamic interaction between Christianity and oth- first baptism aims to enter the deep encounter with er religion.33Dupuis is open to the possibility that Asian religiosity and learn from it; meanwhile the some aspects of the divine mystery may be found second is the option of the Church toward the poor stressed more vividly in other religions than in the and oppressed people in Asia. These are the basic Christian revelation. This therefore calls for inter- themes running throughout Pieris’ theological religious dialogue in which participants may find works. their own faith stimulated and deepened by anoth- er’s. For Dupuis, the process of dialogue is two- Some theologians dwelling on the subject way. It is therefore possible that Christianity will such as Dupuis and Phan cite Pieris as a strong find its own fulfillment through engagement with proponent, even as a pioneer and a model of the other traditions.By focusing on the mutual com- phenomenon of multiple religious belonging. In plementarity among religions, Dupuis opens up the context of Sri Lanka the question can be for- the possibility of adopting and living out other mulated as, can there be hyphenated religious beliefs. identity such as Buddhist-Christian or Hindu- Christian? Pieris central arguments on multiple For Dupuis, the reality of multiple religious religious belonging can be seen in several points. belonging can be a partial anticipation of the full First of all, Pieris offers a “core to core” dialogue, recapitulation in Christ if all religions, which will 34 a “communicatio in sacris” in which Christianity’s only be disclosed at the end of time. Learning teachings will be enriched by Buddhism’s teach- from the example of Henri Le Saux (Abhishikta- ing and vice versa. Secondly, Pieris also insists nada) and the concept of Christ the Omega in more strongly on the uniqueness of religious tradi- Teilhard de Chardin, Dupuis concludes that the tions, yet he aims for a “symbiosis” of mutual complementarity among religions is a teleological work and instruction, a symbiotic multiple belong- convergence that “the Church must never cease to ing. grow toward her Fullness through encounter with other .”35 Jesus Christ is the aims, the telos Pieris focuses to build the Church of Asia where all religions converge in Him, the fullest through “the Jordan baptism” to be truly incultu- and deepest of God’s self-communication to hu- rated with the Asian religions. It means that for man beings. Pieris, interreligious engagement is not much about intricate doctrines and histories, but it is Dupuis theology of religions centers its dis- about concrete relationship. One cannot build rela- cussion on the Christological perspective that the tion only through texts and theories, but it is poss- humanity of Jesus Christ open to the unlimited ible only under the tutelage of an experienced work of the Word among religions. The critics of guide, through a baptism in the Jordan, through Dupuis is particularly on his a priori approach that tradition, rites and practices. On this level, Pieris bring the asymmetrical principle. For Dupuis, the calls the interreligious dialogue a communication inevitable consequence of his inclusivist perspec- in sacris, a religious communication through the tive brings to the centrality of Christ as the “cul- total immersion in the religious practice and learn- minating point” for all religions. Therefore, the ing the language. However, the truly interreligious mutual relationship between Christianity and other dialogue is when on penetrate the experiential lev- religions is asymmetrical relationship. This means el to the core level and build “core to core dialo- that the acknowledgement of additional and auto- gue.”38 Pieris points out his immersion in Budd- nomous values of truth and grace in the other reli- hism brought him to experience the necessity of a gions does not cancel out the unsurpassable tran-

157 Multiple Religious Belonging and The New Way of Doing Theology (Alexander Hendra Dwi Asmara)

“core to core” dialogue between Christianity’s own religion as dictated by other religionists in agape and Buddhism’s gnosis and vice versa. their common struggle for total liberation. The Love (agape) and wisdom (gnosis) are not mutual- principle of asymmetry entails that other religious ly exclusive; rather agape and gnosis are each by traditions find their fulfilment in the revelation of itself inadequate to experience and express the God in Jesus Christ. It holds together, at once, the Ultimate and therefore need each other.39 mutual complementarity and asymmetry of God’s revelation and salvation between the Christ-event What must be borne in mind is that both and other divine manifestations to gnosis and agape are necessary precisely be- kind.43However, Pieris, in contrast, in his ap- cause each in itself is adequate as a medium, proach of symbiosis of religions strictly maintains not only for experiencing but also for ex- pressing our intimate moments with the Ul- the irreducible, nonnegotiable and distinct “core” timate Source of Liberation. They are, in of each and every religion. Elisabeth Harris, re- other words, complementary idioms that cognizing Pieris’ rootedness in his Christian faith, need each other to mediate the self- comments on Pieris’ position concerning multiple transcending experience called “salvation.” and double religious belonging as follows: Any valid spirituality, Buddhist or Christian, as the history of each religion attests, does Pieris in fact holds together the need for roo- retain both poles of experience – namely the tedness in one religious tradition and need gnostic and the agapeic. for a plurality of insights into Truth. It is not a case of multiple belonging or dual belong- The dialogue with a Buddhist is not “from the ing but a search for the Word that goes core of Christianity” but “with the core of Budd- beyond structures, mediated through the lan- hism.”40 Thus, Pieris has provided a more compel- guage of one’s own faith in encounter with ling foundation for multiple religious belonging as that of others. It is this, perhaps, that the Sri he encourages the internalization of those two Lankan experience can offer to this debate. poles of which Christianity and Buddhism. Pieris Pieris criticizes Dupuis’ principle of “mutual- affirms the multiplicity of cores not just the core asymmetrical-complementarity” since this posi- of Christianity. tion runs in the direction of “fulfillment theory” Pieris argues that each religion constitutes ir- that asserts the elements of “truth and grace” (AG. reducible differences; therefore the goal in an in- 9) present in other religions finding their fullness terreligious encounter is neither syncretism nor in the mystery of Jesus Christ. For Pieris, the synthesis but rather symbiosis.41 Pieris avoids the identities of all religions at the core level are terms “syncretism,” and “synthesis” in interreli- “multiple” expressed in the two liberative lan- gious encounter because they tend to imply the guages, namely, “Wisdom” and “Love.” Never- violation of the unique individual identity of each theless, each religion legitimately uses its domi- tradition and because they gloss over differences. nant idiomatic language, though not exclusively, Syncretism, as Pieris identifies, is an unsystematic to communicate their unique experience of libera- way of mixing of religions according to the prefe- tion and their religious identity. Thus, Pieris does rence or convenience of a person or group. Simi- not see himself as multiple belongers. He seems larly, Pieris call synthesis, the creation of some- uninterested indescribing himself as a Christian- thing altogether new out of two religions (or Buddhist, rather, his goal is to encounter a deeper understanding and engage in a richer practice of more) which destroys the uniqueness and identity 44 of the original religions. The term “symbiosis” Christianity. pointing out to a process of mutual supportive re- lations among religions without degrading one’s 4. THE GRASSROOTS STORIES OF religious traditions. Symbiosis is a movement in MULTIPLE RELIGIOUS BELONG- which members of different religions live and ING work together in basic human communities (and Theological and academicals analyses pre- not just base Christian communities) especially in 42 sented above help us to enter into another level of favor with the poor. discussion, the living experience of ordinary Pieris, in contrast to the Dupuis’ principle of people. Different from theological approach, the asymmetry, offers symbiosis of religions that ef- focus in this part is in the living experiences, the fects one’s conversion to thespiritual heritage “grassroots stories” of the ordinary people in In- common to all religions (beatitudes) and also a donesia which certainly will deepen the discussion conversion to the specificity (uniqueness) of one’s in this issue. There are two stories presented in

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this paper: the first story is an individual story of a gether.47 Based on the government regulation UU female students who deeply engage in multiple Nomor 1/PNPS/1965, the adherents of the local religious belonging as Christian-Paraba believer; beliefs had to choose “formal” religions.48 It is while the second is a story of Indonesian local interesting to notice their opinions regarding this beliefs which have been discriminated by the In- multiple religious belonging. Most of these dual donesian government. belongers are able to integrate this duality. They The first story is a story ofone of my students share that their local beliefs are more like a cul- who belong or commit herself to two different ture, a way of life than a religion with structural beliefs: Catholic and PangudiRahayuningBawana, entity which can be “mixed” with Christianity and called Paraba, a local system in Central Ja- without any theological and practical va. Paraba, a Javanese mystical belief, was in- problems. Other share that their local beliefs are itiated by R. Soetisno in 1959 as the result of his their primary religion; meanwhile, the formal reli- spiritual journey seeking God’s will. At the begin- gion is the secondary that has to adjust and adopt ning, he actually did not want to begin a religious the primary religion. They argue that their local group or a ; however, in order to get protection beliefs are deeply rooted and determined their and appreciation from the government, on De- identity as a human person. Moreover, their local cember 7th, 1959, Soetisno formally established beliefs are more appropriate for their culture and Paraba in Semarang, Central Java. Nowadays, situation than the “export” religions. Other also hundreds members of Paraba’s believers have say that syncretism is the way out to deal with this duality. The blending and mixing of both teach- spread across .The central teaching of 49 Paraba is self-awareness that human person is ings are inevitable consequence in the future. God’s creation; thus they must seek and direct Analyzing the Grassroots Stories:The Mul- their life to God Himself. For Paraba, the fullness tiple Religious Belonging’s and Its Chal- of God-human relationship is attained through lenges spiritual exercises, like , fasting and praying. Paraba in God as Tri Purusha, Rose Drew shows that there are two-fold chal- namely God as the Ulimate Reality, God as the lenges facing one as a multiple religious belonger. Ultimate Teacher and God as the Holy Spirit First, one must find satisfactory ways of integrat- which point out the functional reality of God in ing the Christian way of thinking and being and God relationship with human beings.45 the local belief way of thinking and being. Second, one must, at the same time ensure that the In the interview, she shared that she began his unique character, insight and integrity of each tra- journey as Paraba’s believer when she was in Ju- dition is preserved and what is special and attrac- nior High School at the age of 14. She was in- tive about each is not lost.50 In other words, the spired by her father who was Paraba’s believer; challenge is on how to integrate both traditions thus she decided to join their and committed without losing the identity of each traditions. to their teachings. She certainly does not begin her multiple belonging in intellectual and theological The key point in my analysis in the first story level, but in her daily life together with her parents is that Paraba is considered as a way of life, a Ja- and neighbor who are the adherent of this belief. It vanese which focuses more on the es- is interesting to notice that her awareness to the sence of the inner man (spirituality) than doctrinal theological “conflict,” as it were, comes later teachings. Mysticism is different from monothe- when she begins her study in a Catholic school. ism. The logic of seems quite im- possible to have multiple religious commitment, Another story I want to show perhaps the particularly in its “oneness” paradigm: “Their - common situation in Indonesia regarding to the notheistic (Abrahamic faiths) character encourag- local religions and their believers, where they are es all of them to call for the primary commitment practicing,at the same time, the local religious tra- of their members which means demands total 46 ditions and Indonesian “formal” religion. This commitment, a singular identity.51 Phanalso points multiple religious belonging is a solution or nego- out how multiple religious belonging creates a tiation since the Indonesian government “force” problem when it meets with monotheist religion: all citizen to embrace formal religions. There are cases of the adherents of AratSabulungan in Men- Multiple religious belonging emerges as a tawai, SundaWiwitan in Kuningan, in problem only in religions that demand an ab- Palangkaraya and Marapu in who have to solute and exclusive commitment on the part practice his/her local and formal religions alto- of their adherents. This seems to be the case with the “Religions of the Book” namely Ju-

159 Multiple Religious Belonging and The New Way of Doing Theology (Alexander Hendra Dwi Asmara)

dasim, Christianity and . Not so with Multiple Religious Belonging is Not “Spiri- most other religions, particularly in Asia, in tual Marketplace”. A critical perspective considers Hinduism, Buddhism, and other lo- 52 that this reality as symptoms of a postmodern way cal beliefs. of thinking, particularly in a New Age religiosity characterized by individual autonomy and rejec- In my interview, she shares that the relation- tion of all truth-claims of religions; a shallow con- ship between Paraba and Christianity is not a sumer culture through derisive metaphors of competitive relationship but mutual complemen- 57 tarity: “Paraba is the inner essence; meanwhile, shopping in the spiritual marketplace. Multi reli- Christianity is the outer entity. Both are impor- gious identities are sometimes seen as, or asso- tance and complementarity each other.”53 She ex- ciated with, a superficial “pick and mix” approach to religion, to what Peter Phancallsa “postmodern- periences that Paraba enrich Christian faith in formof syncretism in which a person looks upon many ways. First, Paraba enrich her Christian spi- various religions as a supermarket ”from which rituality through the practice of meditation (sujud one selects what ever one likes, “without regard and semedi) and fasting. Second, Paraba deepens 58 her understanding on Christian’s teachings. For to...truth value sand mutual compatibilities.” example, the law of love in Christianity is an ab- However, from the two cases, I can conclude stract commandment. However, Paraba makes it that multiple religious belonging is not a superfi- clearer by giving concrete ways in loving others. cial attitude as a symptom of New Age religiosity Meanwhile, Christianity contributes to the adhe- characterized by “believing without belonging.” In rents of Paraba a concept of personal God, Jesus fact, there are several points that show a deep Christ who is immanent and transcendent. She theological commitment exceeding the negative honestly says that Christianity’s strong monothe- judgment given by some theologians. In this anal- ism centered on the oneness of God, Jesus Christ ysis, I would like to focus on the first story, Chris- has helped her to find God as an immanent figure tian-Paraba believer. who is very close and real. She shares that com- mitting to Christianity and Paraba have helped her First, both cases demonstrates that it is possi- to be more faithful and mature as a person. ble to be immersed in two traditions and to take the demands of both traditions seriously without In the second case, in the multiple religious reservation. The fact that they have committed to belonging case of Arat Sabulungan believers in both traditions for many years certainly provides Mentawai, Christianity is considered as the inclu- evidence that they do not simply superficially pick sive religion which can embrace and tolerate the and mix without commitments. local beliefs more than other formal religions. Therefore, they prefer Christianity as the second- Second, multiple religious belonging is not ary religion. However, different from the previous duality in faith. Based on my interview in the first case, believers of AratSabungan and Marapu em- story, she does not think that she has dual faith 54 combined together, but she considers it as one brace Christianity due to the government policy. faith inspired, transformed and deepened by the They do not have freedom to choose. In the case other. She does not see it as duality in religions, an of postcolonial studies, their multiple belonging is “either/or” way of thinking. As Kwok Pui-Lan a survival strategy, a form of resistance against views that multiple religious belonging begins by colonialism’s project of domination and efface- 55 choosing or rooting in a single tradition, while ment. Their experience shows another model of seeking its constant transformation by the inspira- multiple religious belonging called the “hybrid,” a 59 tion of others. In the same way, Schreiter views model for multiple religious belonging where the that multiple religious belonging does not primari- identity of these hybrids is both double and partial. ly mean that people “belong” to multiple religions Hybrid identity is double because it affirms mul- in the standard sense of adding or simply combin- tiple realities; it is partial because it never com- 56 ing several affiliations, but it means that people of pletely at home in any of them. They never real- faith construct their sense of religious belonging ly synthesize or make agreement to bridge both using beliefs, expressions and practices of various religious traditions. They do not resolve the ten- religious traditions, without even bothering sions between traditions even though they engage whether they would like to be recognized as “be- to both tradition in their daily life. Thus, for Arat- longing” to those traditions by the traditions them- Sabungan and Marapu believers, their multiple selves. The primary identity is her local beliefs belonging does not reach a significant mutual (Paraba) as she were born on that religious tradi- complementarity as it happens in the first case. tions, while their secondary identity is Christian.

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Following Claude Geffre argument, there is inex- gious belonging deepens the spiritual aspect of tricable union between religion and culture, espe- Christian faith. The values of meditation and fast- cially in Asia and hence on the person’s identity as ing helps Christians to be more aware of the spiri- comprising both religions and culture.60 Her pri- tual aspect in their faith. Christianity is too focus mary identity as a believer of Paraba is constantly on the hierarchical, liturgical and doctrinal aspects transformed and inspired by her Christian tradi- of their faith and set aside the spiritual depth of tion. Meanwhile, for AratSabungan and Marapu our inner being. Many people today are seeking a believers, Christianity plays a function as other new who lanes and that is why so many people are identity which affirms their primary identity. In turning to meditation, in need of “a time and place other words, the mingling of multiple traditions for quietness and spiritual nourishment.” 63 for Marapu and AratSabungan can be a means of Second, multiple religious belonging encou- affirming their marginalized identity as a local rages Christian to engage in interreligious dialo- belief. Christian’s identity helps them to be recog- gue. Raimundo Panikkar suggests that interreli- nized and affirmed as legal religions. gious dialogue presupposes intra-religious dialo- Third, there is a possibility for multiple reli- gue, a personal encounter with other in the depth gious belonging to arriveata coherent world- view of the heart by entering emphatically into the ex- and self-understanding informed by both tradi- perience of the other, or to understand from with- tions. In the first case, the common element is the in.64 Therefore, multiple religious belonging is a concept of God as Tri Purusha which, according form of intra-religious dialogue which brings to to her, is very close to the concept of the Trinity. ideal dialogue, a dialogue that begins not with Tri Purusha believes that God has three functions: theological conception, but with empathy and God as the Ultimate Reality, Go as the True openness by deeply entering other way of think- Teacher and God as the Holy Spirit. These three ing. God’s manifestation is easily to be understood as the Christian’s Trinity. Third, multiple religious belonging bring to the mutual transformation. The shock of the en- What is the Contributions of Multiple Reli- counter with other religious traditions will often gious Belonging to Christianity? The Church raise question and force Christians to revise gra- through the document of Pontifical Council for tuitous assumptions, and destroy deep-rooted pre- Culture entitled “ Towards a Pastoral Approach to judice of overthrow certain narrow conception.65 Culture” stresses the importance of dialogue with It brings toward a deeper conversion of each to culture, for “faith that does not become culture is a God. The same God speaks in the heart of both faith not fully accepted, not entirely thought out, partners; the same Spirit is at work at both. John 61 not faithfully lived.” The Church acknowledges Cobb contends that if Christianity is a living that human person are rooted in the culture. How- movement, it must be ready to learn even if ever, the Church warns that human person are not threatens my present belief. totally determined by culture: 5. CONCLUSION It must also be admitted that man is not ex- haustively defined by that same culture. This paper begins with a simple statement that Moreover, the very progress of cultures de- the phenomenon of multiple religious belonging monstrates that there is something in man brings us to the future of theology, a theology that which transcends those cultures. This multi-religious and multi-faith, a theology that 'something' is precisely human nature: this Christians–along with their brothers and sisters in nature is itself the measure of culture and the other traditions– come to see themselves as heirs condition of ensuring that man does not be- come prisoner of any of his cultures, but as- to the whole religious history of human kind and serts his personal dignity by living in accor- to embrace, within the context of dialogue, the dance with with the profound truth of his be- challenge of working out how the insights of the ing. various traditions of the world relate to each other. However, this future theology is not a set of theo- The Church open to dialogue with the culture logical conception formulated from Biblical or even though she also has the obligation to evan- doctrinal teachings, but it is a theological metho- gelize the culture and inculturate Christian faith 62 dology as a way of doing theology characterized into culture. by openness, empathy and love among religions. Multiple religious belonging gives positive Therefore, by focusing on the methodology, we contributions to Christianity. First, multiple reli- choose to focus on the living experiences of

161 Multiple Religious Belonging and The New Way of Doing Theology (Alexander Hendra Dwi Asmara)

people so that we can learn from the other, being challenged and transformed by the other unique- Many Mansions? Multiple Religious Belonging and ness. This requires that theologians learn to be Christian Identity, (Maryknoll: Orbis 2003), 7-19. 6 “systematic without being systemic” and while Ibid., Devaka, 49. 7 Ibid, Voss Roberts, 44. holding on to their religious identity, they must 8 engage in a “theology of dialogue,” not merely Catherine Cornille, “Double Religious Belonging: 66 Aspects and Questions,” in Buddhist-Christian Stu- build a “theology for dialogue.” The model that dies, Vol. 23 (2003), 43-49. needs to be developed in the multi religious con- 9 Tinu Ruparell, “Interreligious Dialogue and text Interstitial Theology ,” in Catherine Cornille, ed., The Willey-Blackwell Companion to Interreligious …is not that of mutual assimilation through Dialogue (NY: John Wiley & Sons. Ltd. Published, a reduction of faith-content but that of inter- 2013), 118. penetration and cross-fertilization of the var- 10 Robert J. Schereiter, The New Catholicity: Theology ious traditions in their diversities; not a leve- between the Global and the Local (Maryknoll, ling of religious identities but a dialogical N.Y.: Orbis Books, 1997), 73-75. openness and mutual enrichment through 11 Ibid.,Cornille, “Double Religious Belonging: As- 67 conversation. pects and Questions,” 45. 12 Ibid, 48. This paper also begins with the premise that 13 RaimundoPanikkar, The Intrareligious Dialogue multiple religious belonging is possible in the con- (New York: Paulist Press, 1978), 2 text of . However, as we move 14 Peter C. Phan, “Multiple Religious Belonging: Op- to a deeper discussion, is it also desirable as the portunities and Challenges for Theology and way people living their religions? Cornille argues Church,” in Being Religious Interreligiously (Mryknoll, N.Y.: Orbis Books), 2004, 61. that multiple religious belonging certainly can 15 give benefits in their religious life. However, this CatherineCornille, “Introduction: The Dynamic of does not necessarily mean that it should or could Multiple Belonging,” Many Mansions? Multiple Re- ligious Belonging and Christian Identity (Maryk- be advocated as an ideal. Cornille is partly true noll, NY: Orbis Books, 2003), 3. that committing seriously and deeply into two or 16 The core question in discussing multiple religious more religions would not be easy choice. But, if belonging and its challenges to Christian identity we reflect on the living experience of ordinary has been elaborated deeply by Peter C. Phan, Robert people, committing to two or more religious tradi- C. Schreiter, Jacques Dupuis, John Cobb, Jr, Cathe- tions is considered as way of life, as the way to rine Cornille, Pieris and many other theologians. deepen personal faith and to build the community. 17 Forms of resistance, especially “because power In this ordinary experience, theology renews and plays such a strong role in cultural encounter, and begins its reflection. because that encounter is often intrusive, unequal, and violent, the reaction to the encounter isnot in- Alexander Hendra Dwi Asmara frequently resistance. A second set of identity for- mations might be called hybridities (explained Program Studi Ilmu Pendidikan Agama Katolik, above). A third formation of religious identity might Fakultas IKIP, Universitas Sanata Dharma Yo- be called hierarchical. By this is meant that church gyakarta, Email: [email protected] leadership or its intellectual elite try to move the cultural and religious mixing in a certain direction. (Robert J. Schereiter, The New Catholicity: ENDNOTE Theology between the Global and the Local (Maryknoll, N.Y.: Orbis Books, 1997), 73-75. 18 1 Ibid, 74. Jose Maria Vigil, ed., Toward a Planetary Theolo- 19 For a deeper discussion on syncretism, see TinuRu- gy: Along the Many Paths of God (Montreal, Cana- parell, “Interreligious Dialogue and Interstitial The- da: Dunamis Publishers, 2010), 8. 2 ology,” in Catherine Cornille, ed., The Willey- Wilfred Cantwell Smith, Towards a World Blackwell Companion to Interreligious Dialogue Theology (Maryknoll, NY: Orbis, 1986), 112. 3 (NY: John Wiley& Sons. Ltd. Published, 2013) and Devaka Premawardhana, “The Unremarkable Hybr- Robert J. Schreiter, Constructing Local id: Aloysius Pieris and the Redundancy of Multiple (Maryknoll, NY: Orbis Books, 1985), chapter 5 and Religious Belonging,” in Journal of Ecumenical 7. Studies, 46:1, Winter 2011, 53. 20 4 Ibid.,Schereiter, The New Catholicity, 75. Michelle Voss Robert, “Religious Belonging and 21 Ibid.,Phan, “Multiple Religious Belonging,” 69. the Multiple,” in Journal of Feminist Studies in Re- 22 Ibid.,Schreiter, The New Catholicity, 73-75. ligion, Vol.26 (Spring 2010), 47 and 60-61. 23 5 Kwok Pui-Lan,”Interfaith Encounter,” in Arthur Van Bragt, Jan, “Multiple Religious Belonging of Holder, ed., the Blackwell Companion to Christian the Japanese People,” in Catherine Cornille, (ed.),

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Spirituality (USA: Blackwell Publishing, 2005), 48 Therefore, Kaharingan in West Java and Aluk To- 534. dolo in Tana Toraja believers choose to embrace 24 Jacques Dupuis, Toward a of Hinduism, for it has similar teachings. Others local Religious Pluralism, (NY: Maryknoll, 1997), 15-20. believers chose Christianity as the primary religion, 25 Ibid, 164. 26 Adam Sparks, “The Fulfillment Theology of Jean Danielou, KarlRahner and Jacques Dupuis,” New like Arat Sabulungan in Mentawai and Marapu in Blackfriars, Vol.89, Issue 1024, (November 2008), Sumba, for Christianity shows more respect and to- 634. lerance to their beliefs. 27 Dupuis, “Christianity and Religions: Complemen- 49 See. Tempo Magazine, “Yang Lokal, Yang Tersi- tarity and Convergence,” in Cornille, ed., Many sih,” 27 October – 2 November 2014, pp. 57-70. Mansions? Multiple Religious Belonging and Chris- 50 Rose Drew, “Christian Self-Understanding and the tian Identity (Maryknoll, NY: Orbis Books, 2002), Question of Dual Belonging,” in Current Dialo- 65. gue(Special Issue) December, (2011), 62. 28 Dupuis, Christianity and the Religions:From 51 Voss, “Religious Belonging and the Multiple,” 53. Confrontation to Dialogue (NY: Maryknoll, 2003), 52 Phan, “Multiple Religious Belonging: Opportunities 25 and Challenges for Theology and Church,” 59. 29 Ibid, 144. 53 In this part, I find out the similarity between Du- 30 Ibid, 206, 197-198. puis’ theological ideas on mutual complementarity 31 Dupuis, Christianity and the Religions: From with her experience as Christian-Paraba believer. Confrontation to Dialogue (NY: Maryknoll, 54 Some of Marapu’s believers share that they have to 2003),382. embrace Christianity or Islam in order to be ac- 32 Ibid, 345. knowledged as the legal citizens. Otherwise, they 33 Dupuis, Christianity and the Religions: From would get any services from the local government. Confrontation to Dialogue, 257 55 Ibid., Voss Roberts, 44. 34 Kwok Pui-Lan, “Interfaith Encounter,” 542. 56 Ibid., 51. 35 Voss, “Religious Belonging and the Multiple,” 48. 57 Catherine Cornille, “Double Religious Belonging: 36 Dupuis, Christianity and the Religions: From Aspects and Questions,”, 43-49. Confrontation to Dialogue, 256. 58 Ibid., Peter C. Phan, Being Religious Interreligious- 37 See A. Pieris, “Two Encounters in My Theological ly, 62. Journey,” in Frontiers in Asian Christian Theology: 59 Ibid.,Kwok Pui-Lan,” Interfaith Encounter,” 534. Emerging Trends, ed. R. S. Sugirtharajah (Maryk- 60 Geffre reminds us the fact that in some culture, noll, NY: Orbis Books, 1994), 141-146. one’s identity is deeply influenced and determined 38 FrederixGlorieux, “Does Christ Have an Asian by his/her culture. He points out a forceful remind- Face? An Analysis of Aloysius Pieris’ Theology of er: “What would the Indian identity consist of out- Religions,” in Louvain Studies 30 (2005), 336. side of Hinduism? What would comprise the Chi- 39 Peter C. Phan, “Jacques Dupuis and Asian Theolo- nese identity without the complex religious mixture gies of Religious Pluralism,” 77-78. of Taoism, and Buddhism?” Amala- 40 Ibid.,Devaka, 84. doss shares the similar argument that for him, Hin- 41 Phan, “Multiple Religious Belonging: Opportunities duism is part of his identity, as the religion of his and Challenges for Theology and Church,” 76. ancestor. Therefore, in Javanese culture, particularly 42 Ibid, 77. in the remote area, people are inherited their Java- 43 Dupuis, Christianity and the Religions:From nese beliefs as their primary identity. In other places Confrontation to Dialogue,136 and 257 in Indonesia certainly experience the same thing. 44 Ibid.,Devaka, 87. 61 Towards a Pastoral Approach to Culture, from 45 Purwo Adi Prasetyo dan Waskito, Ajaran Organisa- http://www.vatican.va/roman_curia/pontifical_coun si Penghayat Kepercayaan terhadap Tuhan Yang cils/cultr/documents/rc_pc_pccultr_doc_03061999_ Maha Esa Pangudi Rahayuning Bawana (Jakarta: pastoral_en.html Depdikbud, 1996). 62 The document defines culture as particular way in 46 In this second grassroots story, I primarily refer to which persons and peoples cultivate their relation- Tempo Magazine, “Yang Lokal, Yang Tersisih,” 27 ship with nature and their brothers and sisters, with October – 2 November 2014, pp. 57-70. themselves and with God, so as to attain a fully hu- 47 In Indonesia, this situation is very common when man existence (Cf. Gaudium et Spes, 53) the government obligates the Indonesian citizens to 63 Ibid., Drew, “Christian Self-Understanding and the choose one formal religion. Many Indonesian who Question of Dual Belonging,” 65. are the adherents of the local religions are forced to 64 Paul F. Knitter, Introducing Theologies of Religions abandon their belief and they compromise it by pub- (Maryknoll, NY: Orbis Books, 2003), 128-130. licly confessing the official religion, but privately 65 Ibid., Dupuis, Christianity and the Religions, 234. practicing their local religion. (See Tempo Maga- 66 Ibid., 84. zine, “Yang Lokal, Yang Tersisih,” 27 October – 2 67 Dupuis, Toward a Christian Theology of Religious November 2014, pp. 57-70). Pluralism (NY: Maryknoll, 1997), 5.

163 Multiple Religious Belonging and The New Way of Doing Theology (Alexander Hendra Dwi Asmara)

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