In his book, The End of Faith (2005, 2004), Sam Harris reveals that the history of religions, in particular religion or religion of Abraham Smith calling itself the religion of heaven, is a history of conflict, war and bloodshed. But, in the 21st century, the same face coloring of other religions, such as conflicts between the adherents of Hinduism and Buddhism, between Hindus and Muslims, and between Buddhism and Islam. That's the whole religious revival phenomenon referred to by John Naisbitt. In fact the internal conflict between Sunni and Shiite sects, and between Sunnis and Ahmadis.
Here religion is no longer a blessing, as claimed by all religions, but has become a disaster, such as Kimley said. Main source is the exclusive truth claims of faith or creed. Indeed, numerous cases of conflict and war, against the backdrop of economic and political interests, for example in Indonesia, Ambon and Maluku conflicts. In that case, religion is a source of legitimacy is used for political or economic interests. But why is religion so easily exploited? Therefore, it contains religious fanaticism and each feels true God and assisted each.
Because of this, or inter-religious conflict and religious conflicts involving religion are always difficult dicarikan completion. It's very obvious in the case of the Poso conflict. This happens because the conflict between adherents of that religion always bear a grudge, because of cruelty, even when economic and political conflicts of interest have obtained a fair solution. In addition, differences in faith or beliefs are difficult to be compromised, while the economic and political conflicts of interest can be negotiated. Especially now developed theories of conflict resolution in peace-studies research. But such methods can not be applied to find a peaceful and fair settlement to the conflict of religion, because faith is not compromised. Even the inter-faith dialogue alone is still not acceptable to all religions, because to them the faith or creed can not be didialogkan. That's the problem when religion has become a disaster.
Settlement of religious affairs has been a disaster today are more difficult and more complicated, because various economic interests and political conflicts in various parts of the world's religions have been involved. Economic and political conflicts of interest is always accompanied by conflict antarpemeluk religion. Northern Ireland conflict is accompanied by the conflict between Catholics and Christians, the Kashmir conflict is also a Muslim-Hindu conflict. Problem of separatism in South Thailand is also backed by the difference of Buddhism and Islam as well as the same problem in the Philippines has brought the Islamic-Catholic conflict. South Maluku separatist movement backed by the Muslim-Christian differences, as well as the Free Papua movement problems. Aceh's separatist conflict was resolved through a compromise, because it does not involve religious differences, they are both Muslim. On the other hand, the equation of religion can not solve the problem, for example in the case of Kurdish separatism, while the Kurds or the Turks and Iraqis alike Muslims. In this case, the question arises, what is the brotherhood since the equation of religion?
Why religion is potentially a source of conflict and disaster all the time and everywhere? First, religion, especially religion Smith, emphasizing the faith or belief that can not be compromised and can not didialogkan. Furthermore, the two creeds were always claimed the exclusive absolute truth. Third, the world's largest religions, Christianity and Islam are missionary or evangelical religion, which aims to gain followers as much as possible. Fourth, the two religions that tend to be principled "goals justify the means" (the end justify the means), for example in the case of a bomb. That is, if the goal is considered true, any way have been sanctified by that goal, including the use of force, if necessary, fight to defend the creed. Fifth, in achieving or maintaining self, religion in general assistance and state power. That is why, in principles of Islamism is believed unity of religion and state. In the case of the formalization of sharia, the state is required to implement Sharia as the positive laws that are forcing.
Therefore, in order to attitudes and religious actors can be more calm and friendly, it needs an update to the new diversity in the future. First, religion is no longer focuses on faith or creed, but the behavior or morals (al-al-Karimah morality). Second, the communication of religious antarpenganut not need to be accompanied by an exclusive truth claims, but the coexistence of plural truths or truths. Third, religious proselytizing should not emphasize the quantity of followers, but the quality of religious and community coaching. Fourth, the competition between religions, the principle of "the goal justifies the means" to be abandoned. The true purpose to be achieved in the right way anyway. Fifth, the implementation of religious teachings do not need the help of a force of power, in this country.
If religion still want to have a future, changes to the way diversity above should be considered seriously. Otherwise, the forecast Sam Harris, that is the end of faith, should be taken seriously. But, according to Sam Harris, a formal institutionalized religion now does not have a future. And if we look at Europe today, the formal institutionalized religion will experience a major transformation (great transformation) to be as predicted by Sapdo Palon genggong Noyo, namely the cultivation of religious or moral religion or borrow a phrase from Hans Kung, a German Catholic priest, a global ethic (global ethics). Religion as it implies the meaning of religion without faith in God (religion without faith) or a religion without God (religion without God). Here the indicator of religiosity is no longer faith in obedience to God or worship, but the morality or behavior in communicating with fellow human beings and nature. People who consort with nature or the friendly and peaceful life for example can be called religious.
In the perspective of the German Muslim philosopher, F. Schuon, philosopher and Shiite, Syed Hossein Nasr, the future of religion is the religion of perennial. Perennial religion was born when religions meet at the level of essential or essence. That is, the Shari'a is no longer at the core of religion as it is today. In terms of the Sufi Muslim, born unity of religions (wahdatul adyan). In Sufi practice, religion is a process of transcendence overcome the formal religions in an effort to understand the self. If someone had known him, he will meet with God.
In religious terms like that, people do not need to claim the truth. Religion also need not preached, especially with the sword. In other words, religion did not require state institutions because religion does not need protection from the threat. In the meeting, religions need not be competition, especially the struggle between religions. Religions have had peace (Darr al-salam). Or in Christian language, humans have entered the kingdom of God is safe and peaceful. In the Islamic sense, religions have terislamkan. In these circumstances, religion can no longer be used or manipulated for the benefit of individuals and groups.
In such a perspective, religion is likely to undergo transformation into spiritualism. In such situations, religion is increasingly becoming a private affair. In Durkhemian perspective, religion becomes functional in the development of society. Whereas religions in the past it always plays a role in social change and an important pillar of civil society, as said by Toquivile, as he saw in American society of the 19th century. This role can only occur through institutionalized religion as part of the culture. Therefore, in modern secular society, the role of institutionalized religion remained necessary. But that role is necessary if religions work together in developing a public religion (public religion), as developed in the theology of liberation (liberation theology). As a force of liberation from all forms of tyranny, that's the role expected by modern society.
0 komentar:
Post a Comment