Vol. 5, No. 11, November 2024

E-ISSN: 2723 - 6692

P-ISSN: 2723 - 6595

http://jiss.publikasiindonesia.id/

Journal of Indonesian Social Sciences, Vol. 5, No. 11, November 2024 2911

Church Participation in Building Political Civilization in

Indonesia

Gilbert Lumoindong, Greivance Lumoindong

Sekolah Tinggi Teologi Bethel Indonesia, Jakarta, Indonesia

Email: gilbertlumoindong@yahoo.com, Greivancegl@gmail.com

Correspondence: gilbertlumo[email protected]om

KEYWORDS

ABSTRACT

Apolitical; Dedication;

Demagogy; Education;

Church; Common Good;

Welfare; Corruption; Politics;

Revolution of Love

Politics has always been a topic of great interest, especially

regarding the church's role. The church is pivotal in advocating for

political life aligned with its essence: achieving the common good

and public welfare. However, many Christians view politics

negatively, often leading to apolitical attitudes. This research aims

to analyze the church's participation in reshaping political

perceptions among Christians in Indonesia, emphasizing a

revolution of love. Using a qualitative method with descriptive and

interpretative approaches, the study records congregation

perceptions and provides theological interpretations to clarify the

connection between politics and the church's role. The results

highlight a lack of political education within the church, contributing

to Christians' minimal involvement in political arenas. The research

underscores the need for the church to educate and equip its

congregation for meaningful political participation, fostering

integrity and social justice. The study concludes that the church has

a crucial role in nurturing a political environment grounded in love,

justice, and communal welfare.

Attribution-ShareAlike 4.0 International (CC BY-SA 4.0)

Introduction

The topic of the relationship between church and politics is a conversation that continues to

surface, from coffee shop chats to rigorous discussions. Pros and cons are still heard, and it is not

uncommon to create segregation among people due to differences in perspective. This happens

because the church as an organization and organism (congregation) still lacks political literacy. Or the

information obtained about politics has been seasoned by 'people' with agitative issues. The church

must provide political education to the congregation so that the congregation understands the core

of politics, namely as a means of creating the common good. In their writing, Gilbert Lumoindong and

Grievance Lumoindong cite Anthony de Mello's introspective illustration when someone complains

to God because God seems to let suffering befall a child. The prayer that 'sues' is answered by God,

saying that He has done something by creating human beings to be God's challenges. (Gilbert

Lumoindong & Greivance Lumoindong, 2023). This message is a whip for the church that has been less

concerned about social issues, especially political problems in Indonesia.

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As noted by Lombard (Denys Lombard, 1996), Indonesia is a fertile and strategic land, making

Indonesia rich in natural resources and a surplus with culture (multicultural). Our ancestors managed

to maintain the diversity of both culture and religion in the spirit of diversity, as written by Mpu

Tantular in the book Sutasoma. Mpu Tantular's futuristic perspective was initially born as a solution

to maintain religious differences (beliefs) at that time. However, over time, the phrase motivated the

founding parents to adopt it as a motto that is no longer understood and inhabited by homogeneous

identities.

However, our national journey is blocked by a giant wall called 'division': at least, this has

surfaced around us. Fellow children of the nation are easily provoked in the name of differences,

which then makes our lives filled with prejudice. Prejudice is getting stronger as the political stage is

hijacked by people who deliberately understand differences as a threat. Therefore, the nature of our

politics has turned into power politics. Ironically, the church (congregation) chooses to be silent about

what is happening. It is as if the church only focuses on sacred matters such as worship and increasing

the spirituality of the congregation alone without the slightest church entering and interacting

concretely in political struggles.

It is not recommended that churches engage in politics, but churches must encourage

congregations (people) who have national leadership qualifications to appear and voice the truth.

That way, our political identity, smeared with violence and power struggles, is returned to the true

essence of politics, namely realizing a better life. Yulius A. Widiantoro, in his writing, emphasized that

politics carries the noble task of creating communal welfare. This means that politics does not have

destructive genetics, organizing power to fulfill the lust for power (Widiantoro, 2022). From this, it is

clear that the beginning of politics did not have dangerous tendencies. However, suppose good

or right people are reluctant to get involved. In that case, it is very possible that politics will change

hands to a group of people who reduce it to an arena full of intrigue and manipulation.

It is well realized that the charismatic church has not fully resolved the dichotomy between

worship as something sacred and politics, which is considered profane. Churches and congregations

still harbor a sense of 'shame' when it comes to discussing politics. As a result, if there are members

of the congregation who decide to enter the circle of practical politics, they often do not get adequate

spiritual provision. Of course, this is very dangerous if, one day, the congregation member becomes

involved in a political scandal that drags him. The church exists in the world; therefore, the church

must take part in presenting grace on this earth. J. Kristiadi, as quoted by Yulius A. Widiantoro and

Yohanes Probo, wrote that Christian politics is a revolution of love that allows congregations or

churches to become agents of change (Widiantoro & Dwi S, 2023). Furthermore, Yulius and Probo

invite Christians to build healthy politics so that politics can maintain the solidarity and solidity of the

Indonesian nation.

The urgency of this research lies in addressing the significant gap between the church's

theological mission and its societal role in Indonesia. As a diverse nation with a complex political

history, Indonesia faces ongoing challenges related to division, prejudice, and power politics. These

challenges often reflect the absence of ethical leadership, which the church could address by

equipping its congregation to engage constructively in political processes. Without this, the political

sphere becomes dominated by self-serving demagogues, further alienating Christians and

perpetuating cycles of corruption and social inequality.

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This study contributes to the literature by providing a theological and sociological analysis of

the church's potential to influence political life through a "revolution of love." This concept, rooted in

theological principles, emphasizes politics as a means of achieving justice, solidarity, and communal

welfare. Unlike previous studies, which have often focused on the church's theological or

organizational aspects, this research bridges the gap by highlighting its role in shaping political

perceptions and behaviors within the Indonesian context. The findings are expected to provide

actionable insights for religious institutions and policymakers to foster ethical political engagement.

By addressing the dichotomy between the sacred and the profane, this research aims to

redefine the role of the church in contemporary politics. It argues that political involvement, when

guided by spiritual integrity and moral responsibility, is not only compatible with but essential to the

church's mission of serving society.

Research Methods

This paper is a comprehensive presentation that offers alternative thinking specifically to

Christians who still have doubts and wrong judgments to end apolitical attitudes. The research uses

a qualitative method with a descriptive and interpretive approach. Descriptive research allows

researchers to record phenomena that occur, even experienced by the researchers themselves,

regarding the political practices of churches and congregations towards the Indonesian nation

(Moleong, 2021). The interpretative approach is the researcher's effort to assess the congregation's

assumptions about politics while providing a theological study that must recognize that the issue of

politics does not receive full attention in the Bible. This is due to two things: First, the Bible grew up

when political correctness had not yet grown; Second, politics is considered not included in the

doctrine of creationism. In the doctrine of creationism, God gave power to human beings (Adam and

Eve). (J.B. Banawiratma, 2023). The power to manage the universe does not include the call to organize

social life. A call that is strong with ecological rather than political overtones.

The interpretive approach is part of August Comte's non-positivism paradigm. In this research,

phenomena have a set of meanings that need to be explored and understood together (Burrell &

Morgan, 2019).

Results and Discussion

Political Demagogy

A striking call was echoed by a political activist and senior SCIS researcher that politics is dirty,

corrupt, full of deceit, and a breeding ground for crime to become headlines and public consumption.

(J. Kristiadi, 2019). This fact is indeed visible to the naked eye. Elites in this country make politics

full of dirty scenes. Legalizing all means for the sake of power leads to the division of fellow children

of the nation. Yohanes K. Susanta indeed stated that there are no saints in politics. Politics is full of

tricks, and the people are always the victims of politics (Susanta, 2019). That is how Machiavelian-

style politics always seeks justification for everything.

Reform, expected to improve the complicated situation of Indonesian politics, provides an

excellent opportunity for 'bad elements.' Instead of being an entry point for the involvement of good

and righteous people, the political stage is filled with demagogues. A demagogue is a term to describe

the bad characteristics of politicians whose presence is not to build goodness but to suck the joints

of democracy so that democracy is in a dark room (Nitisastro, 2023). A demagogue can organize the

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masses who are weak in healthy thinking to become the spearhead and shield for 'bad' interests.

Quoting Elias Canetti's analysis, demagogues will control the emotions and consciousness of the

masses so that the sub-human consciousness of the human being will be targeted. No wonder then

that provocative sentences easily stir up the masses. The subhuman contains destructive impulses

and actions that always consider people who are different from them as a parasite and must be

conquered even with violence. (Gilbert Lumoindong & Greivance Lumoindong, 2023).

In addition, demagogues are good at playing the majority-minority issue. Majority-minority is

a terrible term because it implies domination of the weak. Democracy is refracted into a term that is

unique to the majority. Of course, this is a wrong interpretation. Democracy is not a term that favors

the majority but a condition that provides opportunities for anyone who is competent to take part

in the joint struggle to build the nation without questioning their religious identity or ethnicity.

Conflicts based on SARA (Ethnicity, Religion, Race, and Intergroup) as part of identity politics cannot

be dammed if it has been echoed through the political stage. Demagogues do not like differences

because they are considered to be a thorn in their side.

Ahead of the election, they make promises but easily break them once elected, and even when

in office, they are overwhelmed by the desire for corruption. Humans are born with a number of

identities attached to them (gender, ethnicity, skin color, class, and religion). Yoga Sukmana, in his

analysis as quoted by Gilbert Lumoindong & Grievance Lumoindong, explains that these identities

basically will not cause conflict as long as they are not exploited and echoed repeatedly in the public

sphere. (Gilbert Lumoindong & Greivance Lumoindong, 2023)..

Another thing that does not escape the projects of demagogues is budget manipulation or

corruption. Advertisements in print and electronic media popularly known as "wani prior?" (How

much?) is satire that describes the profile of the elite in this country. Indonesia's Corruption

Perception Index in 2024 is at a score of 34 (0-100 scale). This score is also the same score as in

2014. This means that there has been no significant change in the Corruption Perception Index over

the past 10 years. (Detiknews, 2024). Based on the researcher's reading, corruptive actions occur

because humans do not have imagination, so they do not have dreams of being good. Crime is seen

as typical. Aren't corruptors intellectually intelligent people? Their intelligence is not contributed

for good but conspiracy and crime.

Theological Perspective: The Revolution of Love

Wattimena, in his writing, states that politics focuses on the people's will. Therefore, politics

is vital in building an increasingly prosperous social order. (Gilbert Lumoindong & Greivance

Lumoindong, 2023).. Thus, politics calls us as Christians to be dedicated to upholding healthy political

supremacy. The church is a fellowship of believers who have a mandate from Jesus, the Head of the

church, to provide real action in the context of the life of the nation and state so that the organization

of life can run in accordance with the noble ideals of the nation's founders. Otto Gusti (Otto Gusti

2011) in his writing describes the consequences that must be accepted and carried out by the church

in the midst of a world that is crushed by sin and evil, namely as follows: First, the presence of God

in Jesus Christ is a sign of salvation realized in the incarnation. Therefore, the congregation

(Christians) is called to proclaim God's presence through participatory involvement. Second, God's

involvement is an affirmative action that favors a life of justice and dignity. Therefore, if there are

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irregularities and oppression in front of us, then the church and Christians take part in realizing

liberation through healthy and substantive political mechanisms.

The Old Testament records how Joseph's role in the land of Egypt became the ideal foundation

of a leader or official with integrity. The peak of Joseph's political career was built through enigmatic

events, full of exhausting tensions. He was starting from being sacrificed on behalf of the hatred of

his brothers to the test of integrity in Potiphar's house. The moment in Potiphar's house was the

biggest test of his morality. (Gilbert Lumoindong & Greivance Lumoindong, 2023). Joseph's success in

maintaining his quality made him a figure who was not only charismatic but had character. It was

further explained that Yusuf was a figure who did not rush to hunt for a high position even though

he had reasons for his dreams in the past. He is fully aware that becoming a high-ranking official is

not a one-time magic result but a long and tiring process.

Likewise, Elijah's prophetic voice was not just about healing and blessing but a sharp critique

of the manipulative behavior of the officials of the Northern Israel kingdom. Ahab and Jezebel were

symbols of dark leadership that displayed immorality. It thus becomes clear that prophecy in Elijah's

time always dealt with the socio-political situation. Ahab and Jezebel's evil conspiracy to seize the

land of Naboth was not only a blasphemy against the law of inheritance but a violation of human

rights relating to ownership (Brown, 2019).

Not to be overlooked is the role of Jeremiah, the young prophet who initially hesitated to

undertake a great task. In the end, in submission to divine authority, he carried out his role in voicing

prophetic messages to Southern Israel (Judah), which at that time was experiencing a downfall due

to Babylonian expansion. A beautiful message from Jeremiah, even though Judah was experiencing

oppression, it was their responsibility to pray for the welfare of the city because the welfare of the

town as a place to live also had an impact on the welfare of the nation of Israel (Jeremian 29:7). This

verse is also an invitation to Christians throughout the ages to love and even pray for the place where

we live. It is fitting that where the earth is, there the sky is. Christians should not be apolitical or even

apathetic about the condition of the Indonesian nation, which is chaotic due to the destructive

practices of the elite, but rather take part as the prophets did, namely voicing the prophetic message

(Tandiawo, 2024).

Reflecting on the prophetic role in the Old Testament, Indonesia also had Christian and

Catholic figures in the past who contributed greatly to the practice of national and state life. During

the 1950s, Ignatius Kasimo was offered the position of Minister, which he firmly refused because he

saw cabinet dualism. For Kasimo, politics is not a smooth means to power but a place of service for

the benefit of many people. In contrast to today's elite, who fight for power and are even willing to

use violence just for the sake of a handful of power. Politics must be based on vocation and dedication

through which the grace of Christ envelops life (Otto Gusti, 2011).

In other words, the church encourages its people to be involved in politics, with the condition

that politics must be a 'means' of proclaiming grace. Therefore, the church has a heavy and noble

task of providing political education which will later become a spiritual provision in the practice of

organizing the nation and state. In addition, the role of the church in providing education is nothing

but a manifestation of the example of Christ who always defends the rights of the weak and

marginalized.

From the description above, it can at least be concluded that the church invites people to be

actively and effectively involved in realizing the revolution of love. The term 'revolution of love' is

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borrowed from Ansel Alaman (2019), writing that the noble task carried out by followers of Christ

in the political context is to carry out a revolution of love. The revolution of love is a radical effort by

God's people to stem the procedural crimes deliberately committed by dirty politicians

(demagogues). The courage to reject and oppose something sinister and conspiratorial is part of the

revolution of love. Jesus' ministry for about three years succeeded in making the religious leaders

who deliberately covered up the truth become rowdy and uncomfortable with Jesus' radical actions.

But what Jesus and the disciples did in the end made it all the more visible that they had undermined

the truth through the mask of religion. Although the cross was ultimately a tragic event in a political

context, the presence and role of Jesus succeeded in exposing the untruth.

Conclusion

The political situation and conditions in Indonesia that tend to be negative leave a bad image

(impression) for Christians. Politics is lived as something dirty, evil, manipulative, intriguing

(cunning) and always looking for scapegoats to be the reason Christians are apolitical (allergic) to

politics. As a result, the political arena only accommodates demagogues (butchers of truth), and the

participation of Christians is minimal or almost non-existent. However, it is also undeniable that

recently there have been Christians who are close to politics. It's just that they don't get debriefing

(education) from the church. The church missed an important moment in preparing its congregation

to enter the political stage. The result is predictable, Christian politicians are vulnerable to temptation

and manipulative practices. They forget their primary calling as salt and light of the world and neglect

their responsibility to defend minority groups who are often oppressed, weak, and lack access. The

church must realize its role in educating the congregation while not getting tired of voicing the

prophetic voice. That way Christians will continue to move to organize a better life.

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