As Indonesia races toward its ambitious vision of becoming a global power by 2045, some of its leading scholars are asking a more sobering question: Is the country truly heading for a Golden Indonesia—or drifting into a state of anxious confusion?

This pressing dilemma was at the heart of a national seminar held at Sunan Kalijaga State Islamic University (UIN Sunan Kalijaga) in Yogyakarta. Titled “Building Public Theology for the Common Good”, the event brought together prominent academics, religious thinkers, and civil society leaders from across Indonesia. Co-hosted by the Indonesian Academy of Sciences (AIPI), the Agency for the Implementation of Pancasila Ideology (BPIP), and Satya Wacana Christian University (UKSW), the seminar proposed a bold yet timely idea: that public theology—rooted in ethics, solidarity, and democratic values—may offer a way out of the country’s deepening social and moral fractures.

From Ritual to Responsibility

In his opening address, Prof. Noorhaidi Hasan, Rector of UIN Sunan Kalijaga, addressed a lingering tension in the relationship between religion and the public sphere.

“Religion is often exploited by certain actors to justify their political views. This is why public theology is needed—to contextualize religious texts in line with the present social needs,” he declared.

His concern speaks volumes in a nation where religion shapes much of political discourse yet often remains disengaged from social justice struggles. Hasan's call was for religion to be present not just in private rituals but as a moral force in public life.

A Theology of Action, Not Abstraction

Building on that vision, Islamic studies expert Prof. Dr. Moch. Nur Ichwan offered a pointed definition of public theology in Islam:

“It is the contribution of a specific, subjective faith toward the objective benefit and welfare of as many people as possible.”

For Ichwan, public theology must break free from dogma and embrace purpose—linking spiritual insight to real-world outcomes. Grounded in maqasid al-shariah (the higher objectives of Islamic law), he advocates for ethics of justice, inclusion, and the common good.

He highlighted a critical principle: “Jalb al-masalih muqaddam ‘ala dar’ al-mafasid”—promoting benefit must take precedence over merely avoiding harm.

This is theology not as theory, but as a living response to inequality, ecological crisis, and political fragmentation.

Solidarity as Sacred

From the Christian perspective, Rev. Irene Ludji of UKSW introduced the concept of theo-ethical solidarity, a model of faith that centers on compassion for the marginalized.

“Theology of solidarity demands that we listen to the voices of those who are oppressed and discriminated against.”

Her statement resonated deeply in a nation still grappling with religious intolerance and social disparity. For Ludji, solidarity is not sentiment—it is spiritual duty. Theology must walk with those suffering, not merely preach at them.

The Role of Universities: From Ivory Tower to Civic Lab

The seminar also raised uncomfortable truths about academia itself. Several speakers pointed to the outdated nature of university curricula that remain ritualistic, irrelevant, or disconnected from the country’s pressing moral and civic challenges.

There was a shared call for higher education to evolve into spaces of ethical formation—training not just skilled professionals, but morally grounded citizens. Public theology, they argued, can be the intellectual bridge between faith and civic consciousness.

The Closing Bell: Between Hope and Alarm

But perhaps the most striking moment came during the closing remarks by Prof. Dr. M. Amin Abdullah, former Rector of UIN and Chair of AIPI’s Cultural Commission. With measured urgency, he asked:

“Are we really heading toward a Golden Indonesia—or a fearful one?”

It was less a rhetorical flourish and more a national call for introspection. Amin revealed that the seminar was part of a broader academic project by AIPI, involving the development of three key books: Reimagining the Culture of Democracy in Indonesia, Public Education for Civic Competence, and Civil Society Education for Democratic Citizenship.

These works aim to anchor Indonesia’s future on inclusive civic literacy and democratic culture—not just economic metrics or political slogans.

He also outlined two follow-up initiatives: one in Makassar exploring intergenerational dialogue on musyawarah (deliberation), and another in Ambon focused on cultural expression as a vehicle for solidarity and peace. These efforts, Amin said, will culminate in a national synthesis to be launched in 2026.

“Public discussions like this are crucial, especially for universities, to eliminate outdated curricula, stay current on pressing issues, address social discrimination, and resist ritualistic religiosity that ignores the public domain,” he concluded.

Faith as a Civic Imagination

As I left the seminar hall, I felt the words still echoing—not just in my mind, but in the national conscience. Indonesia doesn’t lack dreams. It lacks critical civic imagination, and the courage to make religion relevant again—not in dogma, but in justice, empathy, and public responsibility.

Public theology may not solve all of Indonesia’s problems. But as the scholars at UIN Sunan Kalijaga have shown, it might just help us ask the right questions—and build the moral vocabulary to answer them. (humassk)