Fanatisme Beragama Yes, Ekstrimisme Beragama No; Upaya Meneguhkan Harmoni Beragama Dalam Perspektif Kristen

Ratu Vina Rohmatika, Kiki Muhamad Hakiki

Abstract


The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be done to cultivate the attitude form of religious harmony such as disseminating pluralism, organizing interfaith dialogue, and studying religious studies.


Keywords


Religious Fanaticism; Religious Extremism; Religious Harmony; Christianity

Full Text:

PDF

References


Djam’annuri, Ilmu Perbandingan Agama; Pengertian dan Objek, Yogyakarta : Kurnia Kalam Semesta, 1998.

Efendi, Johan, Dialog Antar Umat Beragama, Bisakah Melahirkan Teologi Kerukunan, Prisma, No. 5, Juni 1978.

Garaudy, R. Islam Fundamentalis dan Fundamentalis Lainnya, Bandung: Pustaka, 1993.

Geertz, Clifford, Agricultural Involution, Penj. Supomo, Jakarta: Bharataraka, 1997.

Goddard, Hugh, Menepis Standar Ganda; Membangun Saling Pengertian Muslim-Kristen, Yogyakarta: Qalam, 2000.

Hakiki, Kiki Muhamad, Masihkah Ada Harapan Me-realitas-kan Kedamaian, Kompas, Juli 2007.

________, Meneguhkan Harmoni Beragama, Tribun Jabar, 24 Desember 2009.

________, “Menumbuhkan Minat Studi Agama-agama”, Surat Kabar Fajar Banten Kolom Opini Jum’at 15 September 2009.

Heschel, Abraham, The Moral Outrage of Vietnam, dalam ‘Vietnam: Crisis of Conscience’, New York: Herder and Herder, 1967

Hidayat, Komarudin, dan Ahmad Gaus AF, Agama Masa Depan Perspektif Perenial, Jakarta: Paramadina, 1997.

Kahmad, Dadang, Sosiologi Agama, Bandung: Rosda Karya, Cet, iv, 2006.

Kimball, Charles, Kala Agama Jadi Bencana, Penj. Nurhadi, Bandung ; Mizan, 2003.

Kleden, Ignas, Sikap Ilmiah dan Kritik Kebudayaan, Jakarta: LP3ES, 1986.

Kung, Hans. et al. Christianity and World Religions, Paths of Dialogue with Islam, Hinduism, and Buddhism, Translated by Peter Heinegg, Maryknoll: Orbis Books, 1993.

______, “Sebuah Model Dialog Kristen-Islam” dalam Jurnal Paramadina Jakarta, Paramadina Juli-Desember, 1998.

MTT, A. Malik, Pura dan Masjid; Konflik dan Integrasi Pada Suku Tengger Kec. Sumber Kab. Probolinggo, (Jakarta: Balai Penelitian dan Pengembangan Agama Departemen Agama RI, 2007).

Mudzhar, Atho’, “Masjid dan Bakul Keramat; Konflik dan Integrasi di Bugis Amparita”Ujung Pandang, Pusat Pelatihan Penelitian Ilmu-ilmu Sosial Universitas Hasanuddin.

Muhammad, Afif, “Kerukunan Beragama pada Era Globalisasi”, tulisan yang disampaikan dalam Dies Natalis UIN Sunan Gunung Djati Bandung ke-29, tanggal 8 April 1997.

Nasr, Hossein, The Need of Sacred Science (United Kingdom: Curzon Press, 1993).

Patty, Albertus, Meretas Akar Konflik dan Kekerasan; Refleksi Protestan; dalam Jurnal Refleksi, Vol. vii, No. 1, 2005.

Romas, Chumaidi Syarif, “Agama Kristen Protestan”, dalam Djam’annuri (ed), Agama-agama di Dunia, Yogyakarta: IAIN Sunan Kalijaga, 1988.

Shihab, Alwi, Islam Inklusif; Menuju Sikap Terbuka Dalam Beragama, Jakarta: Mizan, Cet. V., 1999.

Suseno, Frans Magnis, Menjadi Saksi Kristus di Tengah Masyarakat Majemuk, Jakarta: Obor, 2004.




DOI: http://dx.doi.org/10.24042/ajsla.v13i1.2940

Refbacks

  • There are currently no refbacks.


Creative Commons License
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.