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the truth of religion that is theologically believed, but
to explain the truth of the revelation in the empirical
view, to borrow Taufiq Abdullah's term "religious
truth based on empirical reality" (Abdullah 1989) or
Parsudi Suparlan calls it the term "religious scientific
truth" (Suparlan, 1982). Following the development
of the dynamics of religious life, the study of religion
focuses a lot on its adherents, because studying
religion basically studies people (Eliade & Kitagawa,
1973). The image of religion is in the 'figure' of the
followers of religion through phrases, and this
expression has a structure certain that can be
understood. From these expressions, we can
understand the quality of life of a person or a group
of religious people (Kitagawa, 1958).
Thus, the diversity of ways of thinking, and
social-cultural conditions of humans cause the 'face'
of religious truth that is different when interpreted
and translated. From here, the distinction cannot be
released away from the various references and
backgrounds that are taken by the people-from ideal
conceptions down to the normative, cultural form.
Finally, adherents claim to have understood,
possessed, and even purified and consequently
practiced religious values (Ghazali, 2005).
In religious communities, the term harmony is no
longer something foreign. Often this term is
expressed as a concrete manifestation of a society that
has a diversity of beliefs, cultures, and ethnicities. Of
course, the variety of religious beliefs and religious
ideals must be balanced also with awareness to live
harmonious and behave tolerant. Conversely, the
term harmony can mean that the social conditions of
relations between believers have experienced conflict
or even conflict. It is undeniable that the involvement
of the government, the security apparatus, religious
leaders and the community, can immediately reduce
the widespread conflict. For example, one of the most
frequent attempts is the meeting and dialogue
between interfaith leaders and the government, in the
hope of reconciling among adherents in Indonesia.
Although these political attempts are frequent, but
without any religious awareness, frictions between
adherents at some point will re-emerge. For that
endeavor to "awaken" that each religion carries the
mission of peace and the safety of its people is often
overlooked. Consciousness is the universal and
essential value that every human being has.
In the context of interreligious relationships, the
terms reconciliation are extreme and tend to
overstate. For this term gives the impression or
understanding that religious life in Indonesia is not
harmonious and often lead to conflict. Called
"inharmonious" shows that religious life that has been
peaceful, side by side, understanding, respecting and
respecting each other is disturbed by certain factors,
especially by the economic, social-cultural, and
political life situations in which the adherents live and
developing. While "conflict" shows that wherever the
religions are, even if the political-political life
situation is stable, there is still conflict. This is
possible because the historical and cultural roots of
these religions are very different and always indicate
the dominance of the journey and the development of
that religion. The instability of a country or society
will have an impact on disharmony, and prolonged
disharmony is likely to create hostilities that can
explode at any moment into physical contradictions.
No wonder, if in a society or country will be
destroyed (Ghazali, 2005).
To maintain harmony and anticipate the
occurrence of conflict, it is necessary to formulate and
review the concept of harmony among religious
people which has been applied by the government.
The format and study are not merely a formality, but
inspire and motivate the formation of religious
awareness and theology in Indonesia. Religious
values and harmony are embedded into the character
and personality of Indonesian society. Otherwise,
inter-religious conflicts cannot be avoided and will
always explode. If this happens, the joints of national
and state life, political, economic and socio-cultural
aspects will be destroyed. Therefore, religious
awareness can be the basic capital to the harmony
between adherents of religion. Because, according to
the author's understanding, this consciousness
becomes the essential value of universal humanity
(Ghazali, 2005).
3.3 Harmony Approach in
Understanding Religious Diversity
In the framework of harmony, every adherent of
religion must necessarily understand his religion and
also realize diversity and differences in religion. In
theoretical studies, in order to understand the
diversity and differences of consent, there are at least
three commonly used approaches: Theological,
political, and social cultural approach (Ghazali, 2005)
(Ghazali, 2013). The other theological approach is to
examine the relations between religions based on the
viewpoint of their respective religious teachings,
namely how religious doctrines "encompass" and
"talk" about their religion and the religion of others.
The theoretical approach through political analysis is
seen in the context of "harmony", with a view to
seeing how each (religious) believer maintains the
order, harmony and stability of a multi-religious
Methodology of the Study of Religions and Its Contribution to Religious Harmony in Indonesia
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