Yudi Latif
Scholar
Foreword to the Book “Benvenuto Papa Francesco: The Reformer, Message and Testimony”, by St. Sularto & T. Krispurwana Cahyadi, SJ
“Your Holiness, which religion is the best?” Leonardo Boff (a pioneer of liberation theology from Brazil) asked the Dalai Lama (a spiritual figure of Tibetan Buddhism), during a break in a discussion on religion and freedom. Boff assumed the answer would be Tibetan Buddhism or another oriental religion older than Christianity. Unexpectedly, with a smile, the Dalai Lama replied, “The best religion is the one that brings you closer to God (Love), that is, the one that makes you a better person.”
Blushing at the very wise answer, Boff continued, “What makes me better?” The monk replied, “Whatever makes you more compassionate, aware, detached, loving, humane, responsible, ethical. The religion that does all that for you is the best religion.”
If anyone still doubts the possibility of religion being able to shape such noble morals, the example of Pope Francis can be put forward as one of the proofs. Born in Buenos Aires, Argentina (1936), with the name Jorge Mario Bergoglio, Pope Francis is the first Jesuit priest, as well as the first person from Latin America and the Southern Hemisphere to be elected Pope.
His life journey shows his ability to transform vulnerability into a source of service strength, as if becoming a living example of Friedrich Nietzsche’s phrase, “What does not kill me makes me stronger.” After surviving severe pneumonia and cysts, he was inspired to join the Jesuits with steel-like fortitude through all the difficulties as a shepherd.
When he was Archbishop of Buenos Aires (1998-2013), one of his breakthrough initiatives was to increase the church’s presence in the slums, by increasing the number of priests assigned to the areas, which earned him the nickname “slum bishop.” Bergoglio also made it a custom to celebrate Holy Thursday rituals by washing the feet of people “down in the dumps” such as those in prisons, hospitals, nursing homes or slums.
In addition, Bergoglio led the church in criticizing the tyranny of power. He was the first to restore relations with Jerónimo Podestá, the former archbishop who was suspended as a priest for opposing the military dictatorship of the Argentine Revolution (1971). He also encouraged the Argentine Catholic Church to “wear the garment of public penance for the sins committed during the years of the dictatorship in the 1970s.” He also led the Argentine church during the mass riots of December 2001, which made him considered by the government regime as a political rival.
With such a track record, when he was consecrated Pope (since March 13, 2013), Bergoglio chose Francis as his papal name in honor of St. Francis of Assisi. And the choice of name was apt. As the leader of the worldwide Catholic Church with influence beyond the borders of the church, he could embody the manifestation of the very famous prayer of St. Francis of Assisi. “My God, make me an instrument of your peace. Where there is hatred, let me sow love; where there is hurt, forgiveness; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy.”
In his public leadership, Pope Francis truly presents himself as a representative of the social teaching of the Catholic Church. The sincerity of his commitment is reflected in the sincerity of his statement, “A river does not drink its own water; a tree does not eat its own fruit; a flower does not emit its own fragrance; the sun does not shine for itself. Living for others is a natural law. We are born to make each other happy.”
With this creed, the Pope emphasizes the importance of respecting human dignity, by protecting the right to life (opposing the death penalty), caring for and respecting others with an attitude of humility and compassion.
Second, developing the virtues of living together by reviving the spirit of tolerance, reconciliation and interfaith dialogue. Among his prominent efforts, together with the Grand Imam of Al-Azhar, Dr. Ahmed Al-Tayyeb, launched the Abu Dhabi Declaration, which contains a document on human fraternity for world peace and living together. The Pope also helped restore diplomatic relations between the United States and Cuba, assisted in the handling of refugees during the European and Central American migrant crises, and sought an agreement with China on the limits of the authority of the Catholic Church and the PRC state.
Third, strengthening solidarity with a firm and persistent determination to dedicate oneself to the common welfare and the virtue of living together. This is done, among other things, by launching criticism of uncontrolled capitalism, free market economy, economic inequality, consumerism and excessive development.
Fourth, paying attention to those who are less fortunate such as the poor, refugees and marginalized groups who are discriminated against. Fifth, caring for the natural world as a shared home, by advocating real action on climate change, global warming, and calling for environmentally conscious and sustainable development.
As a result, the social teachings of the church developed by Pope Francis are very much in line with the principles and morals of Pancasila: a cultured (civilized) compassionate God; concern and respect for universal humanity; unity in diversity; consensus with wisdom, and prosperity with justice (both among contemporaries and between generations).
Thus, in the “religion of love” (mercy for the universe), truth and justice do not recognize believers and non-believers. Love embraces all. Humans may have different beliefs, but love unites them. As Ali bin Abi Thalib said, “Those who are not your brothers in faith are your brothers in humanity.”
The realization of the social teachings of the “religion of love” that is in line with the moral spirit of Pancasila is truly needed to heal the wounds and turmoil of humanity today. The various crises, conflicts and social violence that are currently hitting the world are caused by, among other things, the spread of the tendency of understanding, experiencing and practicing religion that no longer reflects the spirit of “cultured divinity”; “broad and tolerant”, as emphasized by Bung Karno.
The mode of religion that stops as the worship of the exteriority of formalism of worship, without the ability to explore the interiority of spiritual and moral values, is only surfing on the surface of dangerous waves. Without diving into the depths of spiritual experience, religiosity becomes sterile, dry and hard; lacking contemplative sensitivity, conscious intimacy, curative powers and transformative relationships with the sacred and the profane.
Without deep spiritual experience, people will lose what the poet John Keats called negative capability, namely the ability to make peace with uncertainty, mystery and doubt in life. Without enjoying mystery, humans impose absolutism as a response to fear of the complexity of world life, which causes internal destruction and external threats.
Crisis recovery loses its basis of trust when religion, which should help humans to cultivate a sense of holiness, compassion and care, often reflects the sense of despair and violence of the times in the form of terrorism, hostility and intolerance.
In this regard, the presence of Pope Francis and his visit to Indonesia can be an oasis in the midst of the desert of the world of life that must be welcomed with joy. In order to better appreciate the meaning of the Pope’s presence on the world stage and his visit to this country, the book Benvenuto Papa Francesco, by St. Sularto and T. Krispurwana Cahyadi, SJ can be a guide and introduction partner. Through this book, we are invited to get to know more closely, the footsteps of the Pope’s struggle and example as a reformer in the Catholic Church and also in the moral leadership of the entire humanity.
*This book is published by Kompas Publisher; now available at Gramedia Bookstores
