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.

Abstract. Pancasila is a minimal morality, reiteration of maximal moralities lived by various religious groups in Indonesia. As minimal morality, Pancasila is needed for social solidarity and criticism in the public sphere. Hence all religious groups in Indonesia, including Christians, need to continuously actualize the historical essence of the principles of Pancasila from the faith perspective of the respected religious group. This writing intends to demonstrate the actualization of the principles of Pancasila from the perspective of Virtues Ethics. Through this study it can be concluded that the essence of the Pancasila is not something apart from what Christians believe and live. Pancasila has its resonance in specific Christian virtues of hope, vulnerability, humility, forbearance, and empathy.Abstrak. Pancasila adalah moralitas minimal yang merupakan reiterasi dari berbagai moralitas maksimal yang dimiliki oleh kelompok-kelompok agama yang berbeda-beda di Indonesia. Sebagai moralitas minimal, Pancasila dibutuhkan untuk solidaritas sosial dan kritik sosial di ruang publik. Oleh karena itu semua kelompok umat beragama di Indonesia, termasuk orang-orang Kristen, perlu terus menerus mengaktualisasikan esensi historis sila-sila Pancasila dari perspektif iman masing-masing. Tulisan ini bermaksud menunjukkan aktualisasi sila-sila Pancasila dari sudut pandang Etika Kebajikan. Melalui kajian ini dapat disimpulkan esensi sila-sila Pancasila bukanlah sesuatu yang asing dari apa yang diyakini serta dihidupi orang-orang Kristen. Sila-sila Pancasila mendapatkan resonansinya dalam kebajikan-kebajikan Kristiani yang spesifik, yaitu pengharapan, kerentanan, kerendahan hati, kesabaran sepenanggungan, dan empati.

The damage caused by humankind to nature is an undebatable fact. This article challenges the discriminative attitude that has allowed humans to place ourselves apart from nature and to claim a higher dignity over nature. The belief that humankind is imago Dei who has the right to dominate nature for the sake of their interests has worsened the situation. Faced by the problems, this article proposes a panentheistic and just Christian ecological ethics. It starts from the belief that the universe is one union coherent with and in Christ, in creation, in its history, and in its continuous transformation toward the fullness of that union with and in Christ. Incarnation is not mainly God’s salvific work to save humans, but God’s ethical act embracing and being embraced by nature. In incarnation God is not only present in the world, but is also united in and for the material world in the form of an embodied human, Jesus Christ. Hence human identity is always a perichoresis within which the existence of humans and the existence of nature mutually permeate each other. Neither is ontologically higher than the other, even though each has different function, because the two are sisters/brothers. In this light, a just relationship between humankind and nature must be worked out.

This article explores the identities of Chinese Christians in the totok Chinese churches in Surabaya. The Chinese Christians refer to those who arrived in Surabaya from mainland China as Protestant Christians in the 1900s. They established the first Chinese church - the Tiong Hoa Kie Tok Kauw Hwee (THKTKH) in Surabaya. The THKTKH has become two independent synods, namely Gereja Kristus Tuhan (GKT, or the Church of Christ the Lord) and Gereja Kristen Abdiel (GKA, or the Abdiel Christian Church). The totok Chinese churches refer to churches that conduct the church services in the Chinese language or Mandarin (Guoyu). The article examines the culture, language, and origin of the Chinese Christians. After almost a century in Surabaya, there is some continuity and change of the Chinese Christian identity. They still regard themselves as totok, but the meaning of totok has changed. They embrace not only Chinese culture; but also mixed Chinese culture with Western culture and Indonesian culture, which results in the so-called hybrid culture. Mandarin is used in church services, whereas Indonesian language and English are also employed. The originality of the congregations is no longer mono-ethnic, which is Chinese. The Chinese churches have become multi-ethnic churches consisting of various ethnicities in Indonesia.

Indonesian Nationalism is historic and ethical, not natural. It was born out of a shared history of various groups in Indonesia in their struggle against the colonials, and of an ethical decision that those groups consciously took to become one nation. Such an inclusive nationalism must be intentionally developed structurally, systemically, and continuously by all the elements of the Indonesian nation, lest it would be wiped out by centralism, primordialism disguising in the form of dominant-religion-based nationalism, and unjust distribution of membership along with all its respected rights. Using the analysis from the perspective of Character Ethics, this article shows that theological schools have an important role in the character formation of inclusive nationalism through social practice in theological schools. Social practice is not simply a series of activities, but a series of intentional actions which are done together repeatedly by the whole members of the community. The history of an institution that was intended to prepare pastor assistants in Yogyakarta until it becomes the Faculty of Theology, Universitas Kristen Duta Wacana, at present is presented in this article as a model of effective social practice in the formation of inclusive nationalism. The research focuses on the intersubjective relations between all members of the Duta Wacana community, which reflects the very rich and deeply human experience, that takes place in the local everyday life, including various policies that are born out of that relationship with the religious-cultural identity that becomes its context.  AbstrakNasionalisme Indonesia bersifat historis dan etis, bukan alami. Ia lahir dari sejarah bersama kelompok-kelompok bangsa Indonesia melawan penjajah kolonial dan dari keputusan etis yang mereka ambil untuk menjadi satu bangsa Indonesia. Nasionalisme yang inklusif semacam itu harus dengan sengaja ditumbuh-kembangkan secara terstruktur, sistemik, dan berkesinambungan oleh segenap elemen bangsa agar tidak tergerus oleh ancaman sentralisme, primordialisme yang tersamar dalam bentuk nasionalisme berbasis agama dominan, dan ketidak-adilan distribusi keanggotaan beserta semua hak yang mengikutinya. Dengan menggunakan analisis dari perspektif Etika Karakter, tulisan ini menunjukkan bahwa sekolah-sekolah teologi memiliki peran penting untuk membentuk karakter nasionalisme yang inklusif melalui praktik sosial di sekolah-sekolah teologi terkait. Praktik sosial bukanlah sekadar rangkaian kegiatan, melainkan rangkaian tindakan yang dengan sengaja dilakukan secara bersama-sama berulang-kali oleh segenap anggota komunitas. Sejarah lembaga pendidikan asisten pendeta di Yogyakarta hingga menjadi Fakultas Teologi Universitas Kristen Duta Wacana diangkat dalam tulisan ini sebagai sebuah model praktik sosial yang terbukti efektif membentuk nasionalisme yang inklusif. Penelitian difokuskan pada relasi intersubjektif di antara segenap anggota komunitas ini, yang mencerminkan pengalaman insani yang sangat kaya dan mendalam, yang terjadi sehari-harinya dalam konteks lokalitas hidup, termasuk berbagai kebijaksanaan yang lahir dari relasionalitas tersebut serta identitas kultural religius yang menjadi konteksnya.