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publications were executed in order to emphasize that their religion was the nationality as stated in the Pancasila was Conference of Indonesia (Konferensi
develop and maintain harmonious life best, but at the same time admit that neutral to specific sectarian interests. Waligereja Indonesia, KWI), the Parisada
among adherents of various religions, many similarities exist between religions Mukti Ali believed in the creation of Hindu Dharma, and the Indonesian
itis considered a milestone in the rather than only look at the differences. harmony in line with the Islamic thoughts Buddhists Trustee (Perwalian Umat
construction of a model for religious This religious attitude is called “to agree that were simultaneously developing Budha Indonesia, WALUBI). In the
harmony. Mukti Ali was a pioneer in inter- in disagreement”. 14 outside the state’s bureaucracy, for 1980s, these activities were organized
religious dialogue in Indonesia. From The keyword for religious harmony instance, Nurcholish Madjid (Cak Nur)’s by the Indonesian Conference on
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then on, inter-religious dialogue was one is dialogue. By having dialogues an ideas about secularization and religious Religion and Peace (ICRP) headed by
of the main programs of the ministry attitude of mutual respect between pluralism. Cak Nur’s ideas of the renewal Johan Efendi, who was one of Mukti Ali’s
and it has been conducted uninterrupted religious communities would be of Islamic theology were directly or junior colleagues when he studied in
under subsequent Ministers of Religious awaken. The reason is that dialogue is indirectly institutionalized by Mukti Ali’s Yogyakarta.
Affairs. a bridge to meet the human need for policies, whereas Mukti Ali’sconcept of Apart from institutional dialogues,

Mukti Ali launched his major dialogue mutual recognition, trust, and respect. a nation-based religious dialogue were other models were undertaken in the
project with a program called “Coaching According to Mukti Ali, within the context theologically and culturally supported Islamic world, including Indonesia,
Project for Inter-Religious Harmony”. of the Ministry of Religious Affairs, by the dissemination of Cak Nur’s ideas such as parliamentary and theological
As a professor of comparative religion, inter-religious dialogue meant that the on the introduction of new meanings in dialogues, dialogues of life, and spiritual
16
Mukti Ali was convinced that the Islamic- government had to present a modus Islamic doctrine. dialogues. Parliamentary dialogues
Christian polemic could not end in the vivendi to enable the various religious Mukti Ali was very serious about inter- generally tookplace atthe international
absence of constructive concept of communities to build mutual respect religious dialogue and from 1972 to 1977 level such as in the World’s Parliament of
living together to ensure the sustainable and understanding and to realize that he organized his program in 21 cities. Religions and during a World Conference
rights of both. So in an effort to create they were living together under the Since the beginning of the New Order on Religion and Peace (WCRP).
15
a harmoniousrelationship between umbrella of “nationality”. Mukti Ali period up to the present,inter-religious Theological dialogues are usually
used the term “nationality” in order to
religious adherents and to streamline promote the pluralism of the nation that dialogue programshave continued and organized by intellectual organizations
the overall development agenda, Mukti apparently had been disrupted. He did even been put on the national agenda. such as Interfidei, Paramadina, LKiS,
Ali proposed the concepts of inter- not encourage constructing plurality Moreover, various non-governmental LP3M, and MADIA. Dialogues of life are
religious coexistence, mutual tolerance, based on religions or on particular ethnic organizations also actively organize organized bystudy groups and NGOs and
and respect. In his view, these attitudes achievements. In his view, the concept of dialoguesfor which they invite officially held to formulate the handling of practical
would prosper when adherents of recognized religious councils such as and actual matters. Finally, spiritual
each religion would still be allowed to 14. Azyumardi Azra and Saiful Umam (ed.) 1998, the Indonesian Ulama Council (Majelis dialogues tend to deepen the spiritual
Menteri-Menteri Agama RI: Biografi Sosial-
13. Fuad Zainul 2007, Religious Pluralism in Politik, (Jakarta: INIS, Badan Litbang Agama RI in Ulama Indonesia, MUI), Indonesian practices of religious communities.
Indonesia: Muslim-Christian Discourse, PhD cooperation with the PPIM-IAIN Jakarta). 16. Azyumardi Azra 1999, Konteks Berteologi
dissertation at the University of Hamburg, 15. Azra and Umam (ed.) 1998, Menteri-Menteri Churches Communion (Persatuan di Indonesia: Pengalaman Islam, (Jakarta:
Germany. Agama RI. Gereja Indonesia,PGI), Bishops’ Paramadina), pp. 63-64.

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