Religious exclusivism in some degree generally makes religious people to be intolerant, hardly to respect the diversity, or in other words religious exclusivism has produced social/political exclusivism. This is the real problem in a multi-religious nation like Indonesia. This paper is to show that rather to depend absolutely on the state to solve the problem; the grass-root have to be taught and empowered to be able to celebrate and respect the diversity, or in other word to be social/political pluralism. The challenge is how religious exclusivism can be compatible with political pluralism? This is the key for solving the problem of religious intolerance. This paper chooses Young Interfaith Peacemaker Community (YIPC) Indonesia, a relatively new interfaith-based student movement as a case study to show that in some degree religious exclusivism is compatible with social/political pluralism. This study is based on qualitative method, which data gathering is done through participant observation, interview and focus groups, as well as the documents. The findings show that the interfaith dialogue is the main means for peacebuilding among religions in YIPC. In conclusion, this study is significant to fill the gap about the effectiveness and impact of interfaith dialogue among youth. Here we found that interfaith relations in YIPC were able to make impact to those youth from social exclusivist to be social pluralist while they remained as religious exclusivists.

This study attempts to discuss on how religious identities contribute to or was in conflict with the emerging national identities, with focusing issue on the struggle of Islam in its relation to Indonesian identity as a multi-religious nation and Pancasila state. Based on the critical analysis from the various literature, the result of the study showed that Islam did both contribute and was in conflict with the Indonesian national identity. The Islamist fights for the Islamic state, the nationalist defends Pancasila state. As long as Islam is the majority in Indonesia and as long as there is diversity in Islam, especially in the interpretation of Islam and the state, Indonesian national identity will always be in conflict between Pancasila state and Islamic state. Even though, the role of religion in society and nation change is very significant. The Islamist is always there, although it is not always permanent in certain organizations. In the past, NU and Muhammadiyah were considered as Islamist, but today they are nationalist. At the same time, new Islamist organizations and parties emerge to continue their Islamist spirit. Keywords: Islam, Religious identity, Pancasila,

Democracy, pluralism, Pancasila, and religious freedom become a heated debate in Indonesia because they are not only theoretical and conceptual but also have a significant influence on many aspects of the nation’s life. Moreover, the demand for the implementation of sharī’ah from a small number of Muslim groups continues to echoe in this country which, off course, concern also the Christians who become the second largest population in this country. This paper is an attempt to examine the Christians’ participation in democracy and Pancasila amids the demand for the implementation of sharī’ah in Indonesia. It discusses theological perspectives for Christians’ participation in the public space, a brief history of the struggle on sharī’ah law and Pancasila, and how Christians have and should respond through civil society. The paper argues that Christians can participate in many ways in democratization and defending Pancasila in Indonesia through the channels of civil society.Keywords: Democracy, Pancasila, Shari’ah, Indonesian Christians