PANCASILA AS THE PARADIGM OF THE DEVELOPMENT

OF THE RELIGIOUS LIFE

Paper Assignment
Made To Fulfill the Assignment Of Pancasila And Citizenship Of Lecturer
Herliantoro, S.H., M.H., M.B.A.

ARRANGED BY :
1. DIMAS WILLY PRAYOGA
2. MONICA WITTY RAMADHANI
3. NIA DARNIA
4. RYSMI WULANDARI
5. TETI HAYATI
6. YOGA

151063102006
4151063102014
3151063102016
0151063102019
6151063102021
6151063102024
2

DEPARTMENT OF MANAGEMENT FACULTY OF

ECONOMICS AND BUSINESS UNIVERSITY OF
SINGAPERBANGSA KARAWANG
2015

PREFACE

Frist of all, we praised to Allah SWT for His loves and graces for us. Thanks
to Him for helping us and giving us the chance to finish this assignment on time.
And we would like to say thank you to Herliantoro, S.H., M.H., M.B.A.as the
lecturer who always teaches us and gives us much knowledge about the Pancasila
and Citizenships field.
This paper is made to fulfill Pancasila and Citizenships assignment. We
composed this paper with various references of the books and although website
(Wikipedia encyclopedia) and cooperation from each member of the group, so we
can complete this paper. For that, we would like to say thank you for everyone who
helped us in making this paper.
However, we realize this paper is not perfect yet, we will so glad to receive
the suggestions and criticism about this paper, and we hope this paper can give a
lots of advantages for readers. Thank you.

Karawang, November 27th, 2015

Author

CONTENTS

Preface ................................................................................................................................ i
Contents ............................................................................................................................. ii
CHAPTER I Introduction
A. Background ................................................................................................................... 1
B. Problems Formulations ................................................................................................. 6
C. Paper Purposes .............................................................................................................. 6
CHAPTER II Theoritical Background
A. The pancasila as the paradigm of the development of the religious life ....................... 7
B. The Importance of Pancasila as the paradigm of the development of the religious life 12
C. Apply pancasila became the paradigm of religious life ................................................ 12
D. Religious Pluralism existing in Indonesia ..................................................................... 13
E. Religious Harmony in Indonesia.................................................................................... 14
F. The solution of conflicts between Believers in Indonesia ............................................. 18
CHAPTER III Case and Discussion
A. Religious and Social Problems in Tolikara ................................................................... 22
B. the religion lives between the people in Indonesia is the best in the world .................. 25
CHAPTER IV Closing
A. Conclusion ..................................................................................................................... 26
B. Suggestion ..................................................................................................................... 27

ii

CHAPTER I
INTRODUCTION

1.1 BACKGROUND
Judging from the details of the pancasila could be developed concerning the pancasila
as the paradigm of religious life can be seen from the presence of five of the major
constituent of Pancasila joints or in General is the contents of the Pancasila:
1)
2)
3)
4)

Believe in the one supreme GOD

Just and civilized humanity
The unity of Indonesia
Democracy guided by the inner wisdom in the unanimity arising out of deliberations
amongst representatives
5) Social justice for the whole of the people of Indonesia
The main joints of Pancasila such listed on the 4th paragraph Preambule (Opening)
of the Constitution of 1945.
The details of implementing Pancasila
The fifth Pancasila principle elaborated into 36 grain practice as practical
uidelinesfor the implementation of Pancasila. This is set forth in the statutes, the
MPR No.II/MPR/1978 on Ekaprasetia Pancakarsa.
As for the grain development of pancasila offensive about pancasila as the paradigmof
religious life can be seen from the grain the first principle of pancasila , which contains:
1. The Nations of Indonesia stated its belief and devotion to God Almighty.
2. Indonesia Human trust and piety towards God, in accordance with the religion and
beliefs of each according to the basic humanity of the fair and civilized.
3. To develop attitudes of respect respect and cooperation between religions
withadherents of differing belief against the Almighty God.
4. Fostering harmony life among fellow believers and the trust of God Almighty.
5. Religion and belief in the one true God is a matter that concerns the personal
relationship of man with God Almighty.
6. develop mutual respect freedom of worship, runs in accordance with religion and
beliefs respectively.
7. Do not impose a religion and trust of God to others. (1) (Kaelan: 82)

(1)Kaelan.

2014. Pendidikan Pancasila edisi reformasi. Yogyakarta: Paradigma.

The first principle of Pancasila is the divinity of the one true God. The sentence
on the first sila is no other use of the term in Sanskrit or Pali.
Word of the God head which comes from the God who is given the prefix to and
meaningful an properties of God. In other words the Godhead means God sattributes
or properties that relate to the Lord.
The word Supreme is derived from Sanskrit or Pali, which could mean a great noble
or(not in the sense of the form). The word Supreme is not very meaningful.
The words "one God" is also derived from Sanskrit or Pali. The words "one God" does
not meanone single or in numbers. The word "one" comes from the word "more" etad
refers tothe notion of the existence of absolute or refers to the word "this".
From the explanation given above we can get the conclusion that the meaning of the
divinity of the one true God is not A God means just one, instead of referring to an
individual that we call God number one. But indeed the Almighty God head means Noble
traits or the noble Lord that there is an absolute must. So the first sila of emphasized at
this Pancasila is the noble traits or noble, rather than his Lord.
Indonesia country founded upon the sublime moral grounding, i.e. based on the
Almighty Godhead as a consequence, then the State guarantees to citizens and the
population to embrace and to worship in accordance with his religion and beliefs, such as
entailed in understanding:
1) Preamble of 1945 the third paragraph, which reads: "Upon the blessings of God
Almighty ..." from the sound of this sentence proves that Indonesia is not a State
religion, i.e. the country which was founded upon the Foundation of a particular
religion, but rather as a State founded upon the Foundation of Pancasila or State of
Pancasila.
2) Article 29 of the CONSTITUTION of 1945
3) countries based on top of the divinity of the one true God
4) State guarantees of the independence of each population to embrace his religionand
to worship according to his religion and beliefs
Based on the details of the Indonesian who has been there can be developed
regarding the development of religious life that:
1) statement of the nation's recognition of Indonesia on the existence and power of God
Almighty. This statement can be read not only within the Preamble of 1945 where the
formulation of Pancasila was there but spelled out again in the body of the
Constitution itself article 29 paragraph 1, which reads as follows: "State based on the
divinity of the one true God". The existence of a basic statement of confession
Almighty God head legally oblige the Government of this, constitutional/
Stateapparatus to preserve the humanitarian character of the sublime and hold fast to
2

the ideals of moral people who are sublime. this basis is the key of the success of the
nation of Indonesia to on what is good and just. This is a basic moral binding for
Governments in organizing tasks, such as Countries advance the general welfare and
the intellectual life of the nation, and carry out the order of the world which is based
on freedom, eternal peace and social justice.
2) State guarantees of the independence of each resident to worship according to his
religion and beliefs (article 29 paragraph 2 of the CONSTITUTION of
1945). Guarantee
of
freedom
of
religion
which is
the
juridical constitutional consequence of Government as follows:
a. Government must give impetus and opportunity against a healthy religious
life.
b. Government to give protection and assurance for the efforts
to spread religion,good spread of the religion in the sense of qualitative as
well as quantitative.
c. Government banned arms hugging/leave a religion.
d. Government banned the freedom not to choose a religion.

The recognition of God Almighty, the religious life of the nation of Indonesia could
not be separated by other principles. Therefore the religious life should be able
tobring unity and the unity of the nation, must be able to manifest the human valuesthat
are fair and beradap, should be able to nourish the growth of democracy, so bring all
the people of Indonesia towards the realization of Justice and prosperity andinner. In
this case it means that basis first to give religious glow, giving guidance on the
implementation of the principle of the other.
3) as a means to realize the oneness and unity of the nation, then the principle
offreedom embraced the religion should be followed by the principle of tolerance
between religions, mutual respect and respect between religions that one with
otherreligions in the conduct of worship according to their respective religions.
4) religious life can not be separated entirely from the earthly life/community. Religionas
a tool to organize your life in the world, so that it can reach the life hereafter. The
stronger the belief in religion, the greater awareness of his responsibilities to God and
the nation State, the greater the possibility of also materialize well-being, prosperity
and justice for the nation itself
The Juridical Foundation Of Civics
In law No. 20 of 2003 on the national education system which sets the curriculum of
higher education contains mandatory religious education, citizenship education, and
language. Act No. 2 of 2005 on teachers and professors who assign a graduate master's
degree program for teaching undergraduate and diploma program. Government Regulation
No. 7 of 2005 about national standards of education set the curriculum unit level higher
3

education, compulsory religious education course load, civic education and the language
of Indonesia as well as the language of the United Kingdom. While the unit level
curriculum in higher education diplomas and undergraduate, mandatory load of coursesladen personality, culture as well asstatistics and subjects or mathematics
Are civics obtain normative base of legality nature of article 3 of law No. 20 of 2003
on the national education system that says: the Directorate General of higher education
based on Circulars No. 2393/D/T/2009 about Organizing lectures and Civics in College,
shows have been held several times Symposium. among them the following:
1. The results of the National Symposium on the personality development of the Bio
QUEST III Tahun2006 in Semarang.
2. The results of the National Symposium on Education of personality Development IV
in 2009 in Semarang
3. The results of the National Symposium on Education National Education Pancasila
Education as of 2009 in the ICU.
4. The results of the 2009 Congress of Pancasila at the GADJAH MADA
UNIVERSITY in Yogyakarta.
5. The results of the Study Team application of Civics Courses in college.
The above provisions should be conceived as an education that will develop the ability
to form the character of the nation, based on the lofty values that grow, live, and growin
the life of nation and State. (Dra. Endang Tri Sungkowo's Daughter; 2012)

Competence Of Civics
Civics in higher education includes the elements of the philosophy of Pancasila
competencies aimed at mastering the ability to think, be rational and dynamic, sometimes
as an intellectual man. As for the expected competencies are as follows:
a.
b.
c.
d.

Delivering students have the ability to take a responsible attitude in accordance with
is conscience.
Accompany the student has the ability to recognize the problems of life and wellbeing, as well as ways of solving them.
arranging for student can introduction the changes and development of science,
technology, and the arts.
Usher students have the ability to interpret historical events and cultural values of the
nation to raise Indonesia's unity.

Are civics will successfully resulted in mental attitude are intelligent, full of
responsibility and learners with the behavior:
a. the faith and piety towards God,
b. fair and civilized Inhumane,
c. support the unity of the nation,
4

d. support the populist who prioritize common interests above the interests of individuals,
and support the efforts to bring about social justice. (Dra. Endang Tri Sungkowo's
Daughter; 2012)
Regarding the guarantee of the life equation
Guarantee life equation in the life of the nation of Indonesia has been culturally
ingrained through customs and cultures have relative values that are nearly the same. The
motto "bhineka tunggal ika" indicates that in the journey of life nation Indonesia until
today, the issue of tribal differences, religion, race and antar golongan not be a hindrance
in the Association life. Quite the contrary, capable of being in the life of a matching
adhesive, aligned and balanced. (Lisyarti, 2007)
Some of the cultural values of the nation should be preserved especially on "cultural
values". Since antiquity to the present, the people of Indonesia is rich in religious values.
There are still some people who hold the ritual with an intermediary spirits(animism),
objects or trees (Verve), the gods (Pantheism) and to God (monotheism).The core of
religious values is to appreciate life equation and gives the assurance that every human
being is created having the same position before the Lord.

(2)Kaelan.
(3)Setijo,

2012. Pendidikan kewarganegaraa untuk perguruan tinggi. Yogyakarta: Paradigma.

pandji. 2010. Pendidikan pancasila: perspektif sejarah perjuangan bangsa. Jakarta: Grasindo.

(4)

Tri Endang Sukowo Putri. 2012. Pancasila dan UUD 1945

(5) Lisyarti,

Retno. 2007. Pendidikan Kewarganegaraan untuk SMA/MA. Jakarta: Erlangga

1.2 Problems Formulation

1.
2.
3.
4.
5.

What is the Pancasila as the paradigm of the development of the religious life?
Why the Pancasila as the paradigm of Development in the religious life?
how to apply the Pancasila as the paradigm of the development of the religious life?
How does the State of Pluralism and religious life in Indonesia at this time?
How to troubleshoot or resolve conflicts or problems that occur among the believers?

1.3 PAPER PURPOSES

1. Find out what is the Pancasila as the development of the religious life
2. Find out why the need for a development Paradigm in the Pancasila as the religious
life
3. Knowing how to apply the Pancasila as the development of the religious life
4. Know the State of Pluralism and religious life in Indonesia
5. Knowing how to overcome and resolve conflicts or problems that occur among
believers

CHAPTER II
THEORITICAL BACKGROUND

2.1 The pancasila as the paradigm of the development of the religious life
A. Development Paradigm.
The term paradigm was originally used and developed in the world of science,
particularly in the philosophy of science. The word paradigm (paradigm) meaning
model, pattern or example. In general language dictionaries Indonesia paradigm
defined as a set of language elements that are part of a constant (fixed)
and most fickle. Paradigm can also be defined as a system of thought
the idea (thought frame work).
According to Thomas s. Kuhn in his book The Structure of Scientific
Revolution (1970:49), the paradigm is the theoretical assumptions (a source of
value), which is the source of law, methods of application of the rules in the sciences.
Meanwhile, according to Drs. Kaelan, p. Paradigm developed into terminology
containing the source frame value understanding the connotation of thought,
basic orientation, source, basis, as well as the direction and goals of a development,
changes and processes in a particular field is included in the development field,
the Reformation, as well as in education.
The paradigm of the expert as a tool in formulating what to learn, what must
bean sered, how should in reply and rules how to run in knowing the issue While the
Word development according
to
the
Major Indonesian
Language
Dictionary (KBBI) process, the way, the deed develop ataun into/lead grow perfect
Said the development shows that there is growth, expansion of the bonded with the
circumstances that have to be dug up and must be constructed so that the
progress achieved in the future. On the basis of construction of the meaning of the
word, it is understood that there is a process of change in development that
continuously strived to achieve progress and improvements to realize
the aspired goals. Development is the human effort to fight poverty, ignorance
and backwardness to the prosperous society money based on Pancasila and the
1945 CONSTITUTION.
While the development or development is the process of change towards better
conditions through efforts made programmatically (Kartasasmita, 1997). According
to Sumodiningrat (2001), is the process of natural development to realize the ideals
of a country, i.e., the realization of a prosperous society is prosperous in a fair and
equitable.
7

Development paradigm is a model, a pattern which is a system of thought in

an effort to realize the changes planned in accordance with the ideals of life the
community toward better tomorrows quantitatively as well as qualitatively. (Inuk
Inggit Merdekawati, 2008:26)
Pancasila as the paradigm, it means the basic values of
pancasila in normative basis,terms of reference, and was benchmark all aspects
of national development run inIndonesia. This has as a consequence the recognition
and acceptance of the nation of Indonesia over the Pancasila as the national ideology
of the State and Basic.
Pancasila is the ground state of Indonesia, while the State is an
organization or communion of human life, thus the pancasila as the
cornerstone and benchmark ofthe Organization of the State is included in the carrying
out of development.
The basic values of Pancasila was developed from human nature according to
the Pancasila is the man is the creature of monopluralis. Traits of human
nature as beings monopluralisme is as follows:
a. order of human nature is composed of body and soul b. the nature of human
nature as individuals and social
b. position of human nature as creatures of God's creatures and personal.
National development is an effort improve the dignity and the dignity of the
human being is composed from the aspect of the soul, the physical, personal, and
social aspects of the Godhead. In brief, the national development is an effort in
increasing human totality.
The nature of national development is the whole Indonesia human
development and community development in whole Indonesia with Pancasila as the
basis, purpose, and pedomannya.

(1)

Oetoyo Oesman, dan Alfian, Pancasila sebagai ideologi dalam berbagai kehidupan bermasyarakat,
berbangsan dan bernegara, Jakarta: 1996

(2)

Salam, Ahmad dan Sobirin. 2008. Pancasila sebagai Paradigma Kehidupan Bermasyarakat, Berbangsa, dan
Bernegara. Saintikom

(3)

Salam, Ahmad dan Sobirin, Pancasila Sebagai Paradigma Kehidupan Dalam Bermasyarakat, Berbangsa Dan Bernegara.
Vol.4/No.1/Januari 2008

(4)

Inuk Inggit Merdekawati, 2008

Vision and mission the national development

Vision
National
Society
of
Indonesia
is
peaceful, democratic, equitable, competitive, advanced, powerful and
prosperous in the Republic of Indonesia, supported by a healthy Indonesia man,
independent, faithful and righteous, noble character, love the
motherland, environmental law and sentient, mastering science and
technology, have a high work ethic and discipline.

Mission
To realize the vision of a nation of Indonesia's future, a mission that is applied is
as follows:
a. Implementing Pancasila consistently in the life of society, nation and State.
b. enforcement of popular sovereignty in all aspects of the life of society,
nation, and State.
c. an increase in the practice of the teaching of religion in everyday life to
realize the quality of faith and devotion towards God Almighty in the life of
a religious fraternity adopting noble, tolerant, peaceful, get along well.

B. the Pancasila and Religion

Pancasila which contained the basic philosophy of the relationship of the State
and religion is the work of a great nation of Indonesia through The Founding
Fathers of the Republic of Indonesia. The concept of the country's founders
thought contained in the Pancasila is the work of anthropologist who
is typical is a local genius nation Indonesia (Ayathrohaedi in Kaelan,
2012). So the importance of establishing the Pancasila, Pancasila then any hint
that awareness of the existence of God belongs toall the people and different
religions. The Lord according to the terminology of Pancasila is God Almighty,
undivided, that its meaning is in line with Islam, Christianity, Buddhism,
Hinduism and Animism also even (Chaidar, 1998:36).
Since the 1920s, when Indonesia started to imagine as a political
community together, overcoming the cultural community of ethnic
and religious diversity, the national ideais inseparable from Godhead (Latif,
2011:67).
Complete the basic importance of Divinity when formulated by the founding
fathers of our country can be read on a speech by Sukarno on 1 June 1945, when
talking about the base state (philosophische grondslag) stating, "the principle of
the Godhead!
Not
only
did
the
nation
of
Indonesia
air9

God,
but each person should Indonesia air-God. Their Lord himself. The
Christian worship God according to the instructions of Jesus Christ Still, which
Islam according to the instructions of Muhammad s.a.w, Buddhists run of worship
according to the book the book of him. But let us all air-God. Should the
country Indonesia is the country that each man can worship God freely. All the
people should be conditioned to the Lord. In culture: with no "religious
egoism". And should one country Indonesia Country with God "(Zoelva,
2012).
In the relationship between Islam and Pancasila, both of them can
run mutual support and mutual cemented. The two are not incompatible and
cannot be disputed. Also not to be chosen at once with one throw and deny
the other. Next Kiai Achamd Siddiq claimed that one of the
main barriers for proporsionalisasi this form of psychological barriers, that
suspicion and concern coming from two directions (Zada and Sjadzili(ed.),
2010:79).
In the relationship between Islam and Pancasila, both can run mutual support
and mutual cemented. The two are not incompatible and cannot be disputed. Also
not to be chosen at once with one throw and deny the other. Next Kiai Achamd
Siddiqclaimed that one of the main barriers for proporsionalisasi this form of
psychological barriers, that suspicion and concern coming from two directions
(Zada and Sjadzili (ed.), 2010:79).

(5) Bakry,

noor. 2010. Pendidikan kewarganegaraan. Yogyakarta: Pustaka Pelajar

(6)

Wisnu Dewantara , Agustinus,. Pancasila Sebagai Pondasi Pendidikan Agama Di Indonesia,. January 2015)

(7)

Dr. H. Syahrial Syarbaini, MA,. Pancasila Dan Liberalisme, Komunisme Serta Agam,. September 2015)

10

Discuss religious viewpoints regarding the approach done by experts in the

research of antarpologi religious discourse is the cultural approach. I.e. saw
religion as a culturalcore values embodied in religious communities. Study of
Geertz (1963) about religion, and religion students ambangan priyayi was the
study of variations variations of the beliefs of religion in public life in
accordance with the context of the Java environment in each culture, rather than
the study of theology. So did kagian suparlan aboutJavanese in suriname (1955)
is a variation of the traditional nature of religious belief(worship kea rah West)
and modern (praying facing East).
In the philosophy of Pancasila is 1, the value of the ideological berdera the 3rd
degree.This means that in it contained value-sublime (NL), basic (ND),
instrumental (NI), Praxis(NP), and technical (NT). So that he can become the
ideology of the nation and theState of Indonesia that sustainably but also
dynamic/evolving, NL and ND should befixed, while NI, NP, and NT should
increasingly be reformed in accordance with the development demands of the
times.
3.1 The Almighty Godhead
In it contained values that SO not as a State Religion and not as a secular State,
but SOwould like developed as a Religious State. As not religious, SO countries
not applying the law to a particular religion as a positive law, that is to say:
(1) State ideology comes not from any particular religious ideology,
(2) the head of State does not have to come from the head of a particular
Religion,
(3) the Constitution of the State is not of particular religious Scripture.
As is not a secular State, SO no separate the religious affairs of the State of affairs,
that is to say:
(1) the decision of the State should be based on the teaching of religions,
(2) the most votes within the MPR, DPR, and the other as his 4-should be based
onconformity with the teachings of the Lord Almighty.
As the State religion, SO basing management on the disepakai by the positive
law of Nations (MPR, the DPR + Government) who are citizens of diverse
religions, while any country should not interfere with the Affairs of any religious
faith, but the State is obligated to protect any religion. Here contained a
determination that they are air-flow of Belief are not required (by positive law) for
religion, but they are built by the State (Government and community) to:
(1) not being atheists,
(2) do not form new religions, or
11

(3) as far as possible to choose one religion is officially recognized countries

(due to more closeness teachings)

2.2 The Importance of Pancasila as the paradigm of the development of the religious
life
At this moment, Indonesia is experiencing setbacks toward the religious life that is
notberkemanusiaan. Pancasila has a role to restore the atmosphere of religious life
whichfull of peace, mutual respect and mutual love and respect, as a civilized human
being.
The basic values of Pancasila provide fundamentals of the nation of Indonesia
to livepeacefully in the religious life in the country of Indonesia. The country gave
freedom to its citizens to embrace and run in accordance with his religious beliefs and
beliefs respectively, which shows that in the country of Indonesiagave free rein to ones
religion and guarantees over democracy in the field of religion because every religion
have the right and the basic rights of each.
The country gave freedom to its citizens to embrace and run in accordance with his
religious beliefs and keyaninan respectively, which shows that in the country
ofIndonesia gave free rein to ones religion and guarantees over democracy in the field
ofreligion because every religion have the right and the basic rights of each.

2.3. Apply pancasila became the paradigm of religious life

1. every citizen of Indonesia are worth believing and convinced to embrace a religion.
2. The existence of the trust in the embrace of religion, every citizen of Indonesia has
life direction so when doing something to always remember God Almighty which
resulted in to do a country life in accordance with religious values and the values of
pancasila.
3. In the life of society is necessary to every citizen of Indonesia puts the values
oftolerance and mutual valuing between fellow believers, none justifies and blames
a religion.
4. By implementing pancasila values can be used as a benchmark in the conduct of all
activities of worship with solemnly in the absence of discrimination from other
religions
5. Contains the meaning of the existence of a Causa Prima (first cause) that God
Almighty.
6. The State gives facilities for the growing important role religion and faith and citizens
and a mediator when conflicts of religion.
Humans as beings that exist in this world as well as other creatures created by his
creation. The creator of it was a Causa Prima having links with Schilling. Man as the
12

being who created a compulsory run God and away from the restriction. In the context of
a country, then in a society based on Pancasila, in itself guaranteed the freedom
of ayat each. With respect to the religious commandments from God and issomething that
should be exercised by human beings as creatures created by God, then to the freedom in
the nature of Pancasila as we are experiencing now is there is no imposition of religion,
or the one hugging the religion in a free, independent. Therefore, in the community of
Pancasila itself religion is guaranteed to grow and flourish and consequently required the
existence of religious tolerance.

2.4 Religious Pluralism existing in Indonesia

Religious pluralism is to acknowledge the existence of compound, diversity
andkeberbedaan,
whether
or
not
the
principle,
which
includes the
keberbedaan belief or religion. The consequences of the plurality of religion
religion is the obligation to acknowledge at the same time respect other religions, so that
religious attitudes that need to be built in the face of the plurality of religion is kebeebasan
in principleembraced a religion.
Plurality is the reality of human life and its existence could not were annulled. To
buildawareness of the existence of religious pluralism peace is absolute.
the communities are:
1. awareness of religious pluralism must be Socialization were scattered on the various
elements that exist in the community. Because the question of the lack of awareness
of religious pluralism could be found on anyone, then it is not wrong when the general
public are easily provoked a nuanced issues primordialism
2. Do the strengthening of awareness of religious pluralism is not only in the form
offormal institutionalized such as the name of the institution for study, Dialogue
Forumsand such, because it will cause loose not even confined in closed spaces. But
it needs to be grounded is loose and can access anywhere.
3. create the theme of religious pluralism and are familiar with the life of the community
in which we live do not purely melangit like seminars, discussion that is consumed by
the limited circles, the public at large did not enter access. (HamdanFarchan, 2005:1)
Plurality is the reality of human life and its existence could not were annulled. To build
awareness of the existence of religious pluralism peace is absolute.
Things that should be done to spread awareness of religious pluralism in society are:
1. awareness of religious pluralism must be Socialization were scattered on the various
elements that exist in the community. Because the question of the lack of awarenessof
religious pluralism could be found on anyone, then it is not wrong when the general
public are easily provoked a nuanced issues primordialism
13

2. Do the strengthening of awareness of religious pluralism is not only in the form

offormal institutionalized such as the name of the institution for study,
Dialogue
Forum sand
such,
because
it will cause loose
not even confined in closed spaces. But it needs to be grounded is loose
and can access anywhere.
3. create the theme of religious pluralism and are familiar with the life of the community
in which we live do not are arrogant, consumed by discussions
among the public at large is limited, don't access. (Hamdan Farchan, 2005:1)

2.5 Religious Harmony in Indonesia

Religious harmony is a form of socialization and are created thanks to the existence
ofreligious tolerance. Harmony religious aims to motivate and dynamic all of believers
to be able to participate in nation building and became a very important thing to achieve
a well-being life dinegeri.
There are three religious harmony, i.e. as follows:
1. internal religious Harmony.
a. the Conflict between the leaders of the religion is personal do not lead to a
splitamong his followers.
b. internal religious Issues can be resolved in a spirit of tolerance and harmony or
family
2. Harmony between religious
a. decision of the Minister of Religious Affairs No. 70 in 1978 about the rule of
religion as broadcasting games for development of religion to create
harmony between religious life.
b. the Government gave orders guidelines
and
protects
the
freedom of religious worship and embraced according to his religion.
c. The Government expects the three priorities, religious, expected positive and
active participation in:
1) establishment of the Pancasila ideology;
2) establishment of stability and resilience;
3) the success of national development
(URwww.ealerning.gunadarma.ac.id,2007:5)
Causes the incidence of internal tension between believers, believers, and among
religious people, with the Government can be sourced from various aspects, among
others:
1. The nature of each religion, which contains the task of da'wah or mission
2. Lack of knowledge of the religions will be its own religion and the religion of the
other party
14

3. The lack of a sense of valuing the other religions, so less respect even despise other
religions
4. Kaburnya the boundary between the attitude of holding firm religious beliefs and
tolerance in community life
5. each going to suspicion of Verity, as well as between religious with the
Government,and
6. lack of mutual understanding in dealing with the problem of disagreements
(ParaSudrajat, 2008:151)
In the face of religious conflict that occurred in Indonesia and according to the
principles of unity of religious life in Indonesia, public policy should be implemented are
as follows:
1. Freedom of religion does not justify making the other people who have a
particularreligion was the target of another religious propaganda.
2. Use the inducement in the form of giving money, clothing, food and other so thatothers
moved religion is not justified.
3. Dissemination of pamphlets, magazines, newsletters and books from House toHouse
other believers are forbidden.
4. The establishment of houses of worship must be completely in accordance with the
needs of the people and avoided the onset of another religion because of disquiet set
up houses of worship in residential areas where there is no religion.
5. religion is a field of development goals the creation of an atmosphere of religious life
and confidence in God which is full of faith and devotion, the dynamic unity between
and among religious and faith towards God Almighty together-the same further
strengthened the Foundation of spiritual, moral and ethical for national development.
As a citizen of Indonesia, Muslims

(8) Sumardi,
(9)

Mulyanto, penelitian agama, PT. SinarAgape Press. Jakarta: 1982

Setara Institute, Tunduk Pada Penghakiman Massa: Laporan Kebebasan Beragamadan Berkeyakinan di

Indonesia Tahun 2007, Jakarta: Setara Institute.

(10)Ridwan, Nur
(11)Murni

Khalik., Pancasila Dan Deradikalisasi Berbasis Agama, Vol.2/No.1/Juni 2013

Naiborhu (Journal Darma Agung)., Pembudayaan Nilai-Nilai Luhur Pancasila Melalui Pendidikan

Kewarganegaraan,. 2012

15

Indonesia must participate directly in the development of the countries of

Indonesia, along with other religions. Islam does not justify Muslims being
exclusively in the duties and obligations as members of the a citizen of Indonesia.
(URwww.ealerning.gunadarma.ac.id. 2007:17)
Indonesia, a nation of human life in one country, namely the ideology of
Pancasila, one of these as a starting point of development. The difference of the tribes,
customs and religion are not be hostile but rather to strengthen his spear unity.
Religious unity can guarantee social stability as a condition of absolute development.
In addition to that harmony can also be deployed and utilized for a smooth
development.
The rukunan gives rise to conflicting and wars of religion as well as threatening
the survival of the nation and the State. Religious life and trust must be developed so
that made vivid the pillars among fellow believers to strengthen unity and unity of the
nation in community building. In addition, religious freedom is a burden and a
responsibility to maintain peace in society.
3. religious Harmony with the Government.
a. all parties are aware of its position as a component of the new order in enforcing
the nation's life and State.
b. between the Government with believers found what are expected to be
implemented.
c. the Government expect
the three priorities, religious, expected positive and active participation in:
1) establishment of the Pancasila ideology;
2) establishment of stability and resilience;
3) the success of national development
(URwww.ealerning.gunadarma.ac.id,2007:5)
Causes the incidence of internal tension between believers, believers, and among
religious people, with the Government can be sourced from various aspects, among
others:
1. The nature of each religion, which contains the task of da'wah or mission
2. Lack of knowledge of the religions will be its own religion and the religion of the
other party
3. The lack of a sense of valuing the other religions, so less respect even despise
other religions
4. loss of boundaries between the attitude of holding firm religious beliefs and
tolerance in community life
5. each going to suspicion of Verity, as well as between religious with the
Government, and
16

6. lack of mutual understanding in dealing with the problem of disagreements (Ajat

Sudrajat, 2008:151)

In the face of religious conflict that occurred in Indonesia and according to the
principles of unity of religious life in Indonesia, public policy should be
implementation as follows:
1. Freedom of religion does not justify making the other people who have a particular
religion was the target of another religious propaganda.
2. Use the inducement in the form of giving money, clothing, food and other so that
others moved religion is not justified.
3. Dissemination of pamphlets, magazines, newsletters and books from House to
House other believers are forbidden.
4. The establishment of houses of worship must be completely in accordance with
the needs of the people and avoided the onset of another religion because of
disquiet set up houses of worship in residential areas where there is no religion.
5. religion is a field of development goals the creation of an atmosphere of religious
life and confidence in God which is full of faith and devotion, the
dynamic unitybetween and among religious and faith towards
God Almighty together further strengthened the Foundation of the spiritual, moral
and
ethical
for
national
development.
As
a
citizen
of Indonesia, Indonesia Muslims should participate directly in the development of
the countries of Indonesia, along with other religions. Islam does
not justify Muslims being exclusively in the duties and obligations as members of
a joint citizen of Indonesia. (URwww.ealerning.gunadarma.ac.id. 2007:17)
6. Indonesia, a nation of human life in one country, namely the ideology of
Pancasila,one of these as a starting point of development. The difference of the
tribes, customs and religion are not be hostile but rather to strengthen his
spear unity. Religious unitycan guarantee social stability as a condition of absolute
development. In addition to that harmony can also be deployed and utilized for a
smooth development.
7. The Concord gives rise to conflicting and wars of religion as well as threatening
the survival of the nation and the State. Religious life and trust must be developed
so thatmade vivid the pillars among fellow believers to strengthen unity and unity
of the nation in community building. In addition, religious freedom is a burden
and a responsibility to maintain peace in society.
2.4 The solution of conflicts between Believers in Indonesia
A. the solution of conflicts between believers which happen in Indonesia, among
others:
17

1. Improve the understanding and experience of The Almighty God head sila
Principle Ordinance Implementing the first Sila of Pancasila:
a. the nation of Indonesia trust and love to God in accordance with the
religion and beliefs of each according to just and civilized
humanity.
b. Respect and cooperation between religions and adherents of
different beliefs.
c. mutual respect freedom of worship, runs in accordance with
religion and beliefs. Not to impose something of religion and belief to others.
d. In the trunk of the body Constitution (article 29 of the
CONSTITUTION of 1945)implied about the arrangements and conditions
of religious life for residents of Indonesia, the State guaranteeing
to the inhabitants to embrace a religion that he believes.
e. Embrace freedom is one of the most human rights among human rights, for
freedom of religion it instantly bersum berkan to human dignity as
God's creatures. In addition to sentient is a man of God's creation is also
social beings, which means that human srequire association with other
human beings. Every human being needs to socialize
with
other
community members. The nation of
Indonesia
that
various
religious worship,
runs
each of which embraces a carry out his teaching
in accordance with thenorms of his religion. So that is not the case of contention
between adherents of different religions, then it should be developed the
attitude of religious tolerance.(http://verkay11-ricky.blogspot.com)
B. religious interfaith dialogue
To melt the ice that occurs between believers, an alternative that could be raised
is bya religious dialogue or mechanism that is also known by the term intercultural
dialogue of faith. Religious dialogue is expected to be delivering the
religions on apattern of life that is inclusive and open.
There are several models that could be made to carry out
religious or interfaith dialogue between the faith in pointed out by Kimball as
follows.
a. Parliamentary Dialogue. This dialogue is conducted with religious figures at
the level of the world.
b. Institutional Dialogue. This dialogue is conducted with involved organizations
religion
c. Theological Dialogue. The aim is to discuss theological issues philosophy. e.
Dialogue within the community. This dialogue is conducted in the forms of
cooperation of the religious community to which the execution of the plural and
resolve practical problems in daily life.
18

f. the spiritual Dialogue. The goal is to develop and deepen the spiritual life
among different religions. (Para Sudrajat, 2009:158).
C. enhance the sense of tolerance
Tolerance is an attitude of respecting and honoring each person varies both
inethnicity,
race,
language,
culture,
politics,
founding,
beliefs or behaviour. Religious tolerance is an attitude of reverence honour fellow of
the different religions, the attitude of respect for the freedom of worship, runs the
appropriate respective religious teachings, and should not impose a religion to other
people. Tolenransi of religion does not mean that religious teachings
are one mixed stir with other religions. The benefits obtained from an attitude of
tolerance, among others:
a. Avoid Splits
Being tolerant is the solution to avoid divisions in the practise of religion.
Tolerantattitude should be a personalized awareness has always been
conditioned in the form of social interaction. Tolerance in religious life
becomes very absolute existence with the Abrahamic religions as well as
eksisnya religion ardli in the life of mankind.
b. strengthen the Hospitality and accepting Difference
One
form
of
tolerance
of
religious
life
is to establish
and strengthen the relationship between religious cords and keep good
relationships with other human beings. In General, people can't accept
the
differences between each other, a distinction was made for reasons
contrary to each other. Religious differences are one of the main causes of the
factors the existence of conflicts between fellow human beings.
Knitting peace relations between adherents of a religion can only be possible if each
side appreciate others. Develop an attitude of religious tolerance, that any religion
could run his religious teachings and rituals freely and without pressure. Therefore,
should we make the strength of religious tolerance to strengthen relations among
people and accept the existence of a difference. With this, will manifest peace,
harmony, and prosperity.
c. awareness that society is made up of various different religions and
togetherness is unavoidable to keep kententraman life
d. Establish contact with other religions, though perhaps not up on learning aboutother
religions. So, weaves the social interaction with other religions.
e. Fair Information about other religions. Maybe this is a continuation of the contacts
above, but can also happen because of the many mass media that the Group knows
no bounds
19

f. Government Attitudes, such as the State of Pancasila, which does not

treat religious people with one-sided
g. Education that not only bring together several different religions, but also
lightensthe mind and enable it to open up to others. (Hamdan Farchan, 1999:5)
h. form of structural inequalities of all sorts of religions should be eliminated or
madeseminim possible.
i. Mutual linking hearts among believers, it strengthens friendship with know each
other
further,
and
regrow
the
realization
that
every
religion brings peace mission.
j. the presence of shared identity need to be developed (common identity) such
asnationality (nationalism-Indonesia) in order to make the community aware of the
importance of unity in the nation and State.
k. social disparities in terms of religion should be made as far as possible,
and minimal possible eliminated altogether.
(http://denaizzkakakecil.wordpress.com/)

(12) Kaelan.
(13) Toto
(14)

2008. Pendidikan Pancasila. Yogyakarta: Paradigma.

Suryana,.Konsep Dan Aktualisasi Kerukunan Antar Umat Beragama,. Vol.9/ N0.2/2011

Herly Janet Lesilolo, Kepemimpinan Transformasional Dalam Rekonstruksi Peran Agama Di Indonesia,.
Vol.1/No.1/Juni 2012

20

Regarding the role of the individual and the Government in overcoming the attitude
of discrimination and a country life. Pancasila and the 1945 CONSTITUTION
mandates, the nation Indonesia was determined to remove all forms of racial and ethnic
discrimination. However, a provision that has not been fully able to prevent
andeliminate the practice of discrimination. (Cholisin and Priyanto, 2012)
However, in addition to discrimination on racial and ethnic discrimination, now it
has been menjuru to Religious discrimination. One of the efforts that can be made is
bydoing things, among others, as follows:
1. Improve the integrity, independence and empowerment of community members
2. Grow and mengembankan ability and pioneering community;
3. establish social intercourse without distinguishing the origins, religion, tribal
groups,and so on.

Pancasila And Liberalism, Communism And Religion

Pancasila which contained the basic philosophy of the relationship of the State
and religion is the work of a great nation of Indonesia through The Founding Fathers of
the Republic of Indonesia. The concept of the country's founders thought contained in
the Pancasila is the work of anthropologist who is typical is a local genius nation
Indonesia(Ayathrohaedi in Kaelan, 2012). So the importance of establishing the
Pancasila, Pancasila then any hint that awareness of the existence of God belongs to all
the people and different religions. The Lord according to the terminology of Pancasila
is God Almighty, undivided, that its meaning is in line with Islam, Christianity,
Buddhism, Hinduism and Animism also even (Chaidar, 1998:36).
According to along Notonegoro (in Kaelan, 2012:47), the origin of Pancasila is
directly one of the origins of ingredients (Kausa Materialist) stating that "the nation of
Indonesia is as the origin of the values Panasila, ... who dug from the nation of Indonesia
which consists of the values of cultural mores and religious values embedded in the
everyday lives of the nation of Indonesia". Since ancient times up to the
gate(independence) country Indonesia, society Archipelago has gone through thousands
of years of influence of local religions, (about) 14 century the influence of Hinduism
andBuddhism's, (about) 7 centuries of Islamic influence, and (about) 4 centuries of
Christian influences (Latif, 2011:57). In the book Masters bouquet Sutasoma
Tantularfound sentences known Bhinneka Tunggal Ika. Complete the sentence actually
readsBhinneka Tunggal Ika Tan Hanna Dharma Mangrua, meaning that although
different,one is nevertheless is, for there is no religion which has a different purpose
(Hartono, 1992:5).
When specified, then the relationship of the State with religion according to the
SO,based on Pancasila is as follows (Kaelan, 2012:215-216):
a. the State is based upon the divinity of the one true God.
21

b. Nation Indonesia is as the nation with the divinity of the one true God.Consequently
every citizen has rights to embrace and run in accordance with religious worship
masing masing
c. There is no place for atheism and secularism because of the fact that the human
domicile nature as God's creatures.
d. There is no place for religion, the clash of religions, inter and inter religions as well as
between religions.
e. There is no place for coercion of religious devotion because it's not peksaan results for
anyone.
f. Provide tolerance against others in the exercise of religion in the State.
g. all aspects in the exercise and menyelenggatakan of State must comply with the values
the Almighty Godhead primarily positive Legal norms or moral norms of both
religious and moral good moral State providers.
h. State of fact is that the pda is ".. berkatrahmat the one true God".
(Dr. h. Syahrial Syarbaini, MA: 2011)

(15) Dr.
(16)

H. Syahrial Syarbaini, MA,. Pancasila Dan Liberalisme, Komunisme Serta Agama,. September 2012

Matsuhu, Prof. Dr. metologi penelitian agama. PT. RajaGrafindo Persada. Jakarta: 2006

(17) Gunadarma,
(18) Retnowati,.
(19) Varkay,.

E-learning,. www.ealerning.gunadarma.ac.id, Access at 10 Desember 2015

Agama, Konflik Dan Integrasi Sosial,. 2011

Kebebasan Memeluk Agama,. Http://Verkay11-Ricky.Blogspot.Com, Access At 10 Desember 2015

(20)

Sumardi, Mulyanto, penelitian agama, PT. SinarAgape Press. Jakarta: 1982

(21)

Denaiz,. Manfaat dari sikap toleransi,. http://denaizzkakakecil.wordpress.com. Access at 10 Desember 2015

22

CHAPTER III
CASE AND DISCUSSION

3.1 Religious and Social Problems in Tolikara

Jakarta, KOMPAS.com-fact-finding team (TPF) Committee People for Tolikara
(Komat), reported on the conclusions of a number of arson incidents related stalls which
damaged the mosque, Tolikara, Papua, at the time of the Eid Salat. Chairman of
TPFKomat, Ustadz Garamatan Fadlan says, based on the findings of the TPF, it can be
concluded the incident not ordinary criminal cases Tolikara.
The action of this attack also called Komat instead of spontaneity, but already
plannedsystematically. "This is not an ordinary criminal. Supposedly there was an effort
to purposely create, harass religious life systematically. In fact there is a mass
thatsurrounded the Congregation of Eid prayer from three points. A voice
command to attack, "said Fadlan in a news conference in Jakarta, Friday (31/7/2015).
TPF also concluded, the Evangelical Church in Indonesia (GIDI) already did the
heavy, because human rights violations hinder other people to worship. It can be seen
from a letter found by GIDI members intel Polres, Bripka Kasrim, who was in
the post Moleo."President GIDI abai over circulation of this letter," said Fadlan.
TPF also discovered another fact that the Mosque Baitul Muttaqin land that burned in
the incident, the official certificate. He denied the Mosque was not licensed. "It is at once
break the presumption that the mosque stood on top of the customary land," he said.
The conclusions presented Komat is not much different with ever delivered Assistant
General Badrodin Haiti, some time ago. According to Badrodin,
riots were deliberatelyprepared by intellectual actor. "The riot was nothing to download
the settings. But we have not been able to ascertain the presence of foreigners in the event.
But there are some people out ofthe area involved in the riot. His intellectual
actors we are still looking for, " saidBadrodin.
Until now, investigators of the Papua Police have established two related incidents
Tolikara as a suspect. "His initials HK and JW. They were based on an investigation of
allegedly involved in this case, "said Inspector Yotje Mende Kapolda Papua to
Kompas.com through phone on Thursday (23/7/2015). Police also have
inspected Locality Tolikara GIDI Chairman Pastor Nayus Wenda andthe Secretary, the
Rev. G Orange. Both the person who signed the notification letteraddressed to Muslims
in Tolikara it.
Earlier,
Coordinating
Minister
for
political,
legal
and
human
rights (Polhukam) TedjoEdhy Purdijatno, says, there is no religious problems in

23

Papua. According to him,which happened in Karubaga simply because of

misunderstanding
The cause of the occurrence:
According
to
the
Chief
of
police
of
the
Republic of Indonesia General Badrodin Haitiex plained the chronology of events the
ruckus in Papua, which is Tolikara led to a number of buildings were
damaged and destroyed by fire including one mosque.Explanation of kronoligis based on
direct
survey
results
conducted
the
national
policeon Saturday
(6/7). (Jakarta, Indonesia, CNN)
Why did it happen? According to Badrodin, events starting from circulars about
therestrictions for Muslims carry out 30ru Eid al-Fitr. After your search, the
circularsissued by the
workers
'
Council
of
the
region
of
the
Evangelical Church in Indonesia(GIDI) Tolikara, Papua.
"The contents of the letter of notice on all Muslims Tolikara signed by Ministers and
Secretary, its contents it is within the framework of the implementation of the
international seminars and revival meetings (TRC) GIDI teenagers," said Badrodin told
reporters at the Home Office of the head of the State Intelligence Agency, Jakarta,
Thursday (11/7).
Further, Badrodin stated, in a circular letter was also submitted, that there is a ban
onerecting places of worship for all religions except in GIDI Tolikara. "Including the
Church of the Advent was there in the lid. and the faithful enter into GIDI, "he said.
When
the
circular
was
issued,
GIDI
confessed,
police chief
Badrodin Resort Tolikarahas done confirmation and berkordinasi with President
GIDI. However, the Presidentdeclared the circulars GIDI unofficial, since it does not
directly signed by him.
Because felt circulars issued in GIDI Tolikara problematic, Kapolres communicate
with Regent Tolikara, Usman Wanimbo and agreed to revoke the circular letter and do
not allow the enforced.

(1)Kompas,

Konflik di Tolikara Papua, http://www.kompas.com/konflik-tolikara, access at 10 December 2015

24

3.2 Minister of religion department Suryadharma Ali argued, the religion lives
between the people in Indonesia is the best in the world
Jakarta, KOMPAS.com Minister of religious affairs Surya dharma Ali argued, the
lives of the between the people religion in Indonesia is the best in the world. The
Government, according to him, to give the same attention to the faithful of all religions
and beliefs. This delivered Surya dharma to respond to a specific group
of steps brings problems experienced by minority groups to the international world.
Initially, the former President's views cite Surya dharma Poland, Lech Walesa, when
meeting President Susilo Bambang Yudhoyono in 2010. Then, he continued, Lech
Walesa calling Western countries must learn to Indonesia about harmony.
"Indonesia is composed of over 17000 Islands, there are 1200 tribe, 720 local
languages, various religions, customs, and culture. From the demographic, Indonesia was
scattered in a stretch of the archipelago.
But Indonesia maintain unity, not tornasunder like Yugoslavia, the Soviet Union, "said
Suryadharma
time news
conference
in
the offices
of the Ministry
of religion, Jakarta, Monday (9/7/2013).
Surya dharma then recounted several events which he monumental. First, the
eventmusabaqah tilawatil Quran national level in Ambon in 2012. Assignment locations
in Ambon, "he said, at the request of the Governor of the Moluccas, figures of
Christianity, Islam, Hinduism, Buddhism, Confucianism, political power, to the Chief.
Christians, he said, participated, either as a Committee or event. Not only that, the
home of the pastor and the pastor, to the Office of Bishop of the
newly established inhabited the participants.
In other events, add Suryadharma, the ecclesiastical Choir of the
National Party in South East Sulawesi. As much as 85 percent of the event's organizers
is the Muslims. "There is not the slightest interference. For me, it was
a monumental event createreligious harmony, "he said.
Suryadharma added, her many received guests from other countries, both
officials,aktivisi, as well as journalists. They questioned the religious life in
Indonesia. To them,the PPP politicians were calling the life antarumat of religion in
Indonesia is the best in the world.

(3)Kompas,

Indonesia merupakan hubungan antar umat agama terbaik di dunia, http://www.kompas.com/hubungan-agamaterbaik-di-dunia, access at 10 December 2015

25

CHAPTER IV
CLOSING

4.1 CONCLUSIONS
Indonesia country founded upon the sublime moral grounding, i.e. based on the
Almighty Godhead as a consequence, then the State guarantees to citizens and the
population to embrace and to worship in accordance with his religion and beliefs, just as
what has been described in details of pancasila. About paradigm for the development of
religious life can be seen from the term paradigm was originally usedand developed in the
world of science, particularly in the philosophy of science. The word paradigm
(paradigm) meaning model, pattern or example. In general language dictionaries Indonesia
paradigm defined as a set of language elements that are part of a constant (fixed) and
most fickle. Paradigm can also be defined as a system of thought the idea (thought
framework). So it can be concluded that the pancasila asthe paradigm of development of
religious life has meaning that pancasila was made abasic framework, the main runway to
perform all activities in the community.
The basic values of Pancasila was developed from human nature according to
thePancasila is the man is the creature of monopluralis. In the relationship between
Islamand Pancasila, both can run mutual support and mutual cemented. The two are not
incompatible and cannot be disputed. Also not to be chosen at once with one throwand
deny the other. The importance of pancasla can also be seen from the circumstances at the
moment, Indonesia is experiencing setbacks toward the religious life which is not
humanity. Pancasila has a role to restore the atmosphere of religious life which full of
peace, mutual respect and mutual love and respect, as a civilizedhuman being. About
religious unity, religious harmony was a form of socialization andare created
thanks to the existence of religious tolerance. Harmony religious aims to motivate
and mendinamisasikan all believers to be able to participate in nation building and
became a very important thing to achieve a well-being life dinegeri.
The nation of Indonesia that various religious worship, runs each of which
embraces acarry out his teaching in accordance with the norms of his religion. So
that is not the case of contention between adherents of different religions, then it should
bedeveloped in order to make the implementation of religious tolerance attitudeattitude
between believers.
4.2 SUGGESTIONS
1. as a country that was supposed to multiform needed good attitude for running the
religious life in accordance with the practice of pancasila values of pancasila.
2. Better appreciate any religious differences that exist so that the creation of a harmonious
and prosperous society.
3. Should the will to implement the values of Pancasila are either grown in Indonesia, the
human person implanted in the soul of the youth of Indonesia, then applied in everyday
life in order to become an employee of pancasila
26

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1.

TITTLE : KEBEBASAN BERAGAMA SEBAGAI HAK KONSTITUSI DI

INDONESIA
WRITTER : PIETER RADJAWANE
DATE : VOL.20/N0.1/JANUARI-JUNI2014
ISSN : 1693-0061

2.

TITTLE : PANCASILA, NEGARA KESEJAHTERAAN DAN

KETAHANAN MASYARAKAT
WRITTER : KEMENTRIAN KOMUNIKASI DAN INFORMASI R
DIREKTORAT JENDRAL INFORMASI DAN
TEKNOLOGI PUBLIK DIREKTORAT PENGELOLAHAN
MEDIA PUBLIK
DATE : VOL.2/AGUSTUS 2011
ISSN : 1979-3499

3.

TITTLE : MENGKAJI POLITIK HUKUM KEBEBASAN BERNEGARA

DAN KEYAKINAN DI INDONESIA
WRITTER : MUKTIONO
DATE : VOL.2/NO.2/MEI 2012
ISSN : -

4.

TITTLE : PANCASILA SEBAGAI PARADIGMA KEHIDUPAN DALAM

BERMASYARAKAT, BERBANGSA DAN BERNEGARA
WRITTER : AHMAD SALAM DAN SOBIRIN
DATE : VOL.4/NO.1/JANUARI 2008
ISSN : -

5.

TITTLE : PANCASILA SEBAGAI PONDASI PENDIDIKAN

AGAMA DI INDONESIA
WRITTER : AGUSTINUS WISNU DEWANTARA
DATE : VOL.5/NO.1/JANUARI 2015
ISSN : -

6.

TITTLE : PEMBUDAYAAN NILAI-NILAI LUHUR PANCASILA MELALUI

PENDIDIKAN KEWARGANEGARAAN
WRITTER : MURNI NAIBORHU (JOURNAL DARMA AGUNG)
DATE : 2012
ISSN : -

7.

TITTLE : PANCASILA SEBAGAI PARADIGMA KEHIDUPAN

WRITTER : ROWLAND BISMARK FERNANDO
DATE : 14 SEPTEMBER 2013
ISSN : -

8.

TITTLE : PANCASILA DAN UUD 1945

WRITTER : TRI ENDANG SUKOWO PUTRI
DATE : ISSN : -

9.

TITTLE : JURNAL YUDISIAL

WRITTER : HWIAN CHRISTIANTO
DATE : 7 DESEMBER 2012
ISSN : -

10.

TITTLE : NILAI-NILAI LUHUR PANCASILA UNTUK MENCEGAH

TERJADINYA KECURANGAN
WRITTER : UNTI LUDIGDO
DATE : 7 DESEMBER 2012
ISSN : -

11.

TITTLE : PANCASILA DAN DERADIKALISASI BERBASIS AGAMA

WRITTER : NUR KHALIK RIDWAN
DATE : DESEMBER 2012
ISSN : -

12.

TITTLE : PERGULATAN AGAMA DAN BUDAYA

WRITTER : MANGUN BUDIYANTO
DATE : VOL.17/NO.3/SEPTEMBER-DESEMBER 2008
ISSN : -

13.

TITTLE : PANCASILA SEBAGAI PARADIGMA

WRITTER : PIPIN HANAPIAH
DATE : JANUARI 2001
ISSN : -

14.

TITTLE : AGAMA, KONFLIK DAN INTEGRASI SOSIAL

WRITTER : RETNOWATI
DATE : 2011
ISSN : -

15.

TITTLE : KONSEP DAN AKTUALISASI KERUKUNAN ANTAR UMAT

BERAGAMA
WRITTER : TOTO SURYANA
DATE : VOL.9/ N0.2/2011
ISSN : -

16.

TITTLE : KEPEMIMPINAN TRANSFORMASIONAL DALAM

REKONSTRUKSI PERAN AGAMA DI INDONESIA
WRITTER : HERLY JANET LESILOLO
DATE : VOL.1/NO.1/JUNI 2012
ISSN : -

17.

TITTLE : PENDIDIKAN KARAKTER DALAM PERSPEKTIF AL QURAN

WRITTER : AL GAZALI
DATE : VOL.2/NO.2/2013
ISSN : -

18.

TITTLE : PANCASILA DAN DERADIKALISASI BERBASIS AGAMA

WRITTER : NUR KHALIK RIDWAN
DATE : VOL.2/NO.1/JUNI 2013
ISSN : -

19.

TITTLE : PENDIDIKAN KARAKTER DALAM PERSPEKTIF ISLAM

WRITTER : NUR ZAINI
DATE : SEPTEMBER 2001
ISSN : -

20.

TITTLE : PENDIDIKAN KARAKTER DALAM PERSPEKTIF ISLAM

WRITTER : MUJIANTO
DATE : JANUARI 2012
ISSN : -

21.

TITTLE : KEBEBASAN BERAGAMA ALA INDONESIA

WRITTER : AHMAD BARJIE, PENGAMAT SOSIAL KEAGAMAAN
DATE : ISSN : -

22.
`

TITTLE : KELUARGA DAN TOLERANSI BERAGAMA DI ERA

EFORMASI
WRITTER : Kurnia Novianti
DATE : Vol.12/No.2/Agustus2013
ISSN :

23.

TITTLE : PENTINGNYA PENDIDIKAN PANCASILA SEBAGAI MATERI

PEMBELAJARAN DI PERGURUAN TINGGI (STUDI KASUS DI
SEKOLAH TINGGI TEKNIK MALANG)
WRITTER : Dra. Tri Endang Sungkowo Putri
DATE : Januari 2011
ISSN :

24.

TITTLE : PANCASILA DAN LIBERALISME, KOMUNISME SERTA

AGAMA
WRITTER : Dr. H. Syahrial Syarbaini, MA
DATE : September 2012
ISSN :

25.

TITTLE : PANCASILA SEBAGAI BARADIGMA KEHIDUPAN DALAM

MASYARAKAT, BERBANGSA DAN BERAGAMA
WRITTER : Ahmad Calam and Sobirin
DATE : Vol. 4/ No. 1/ Januari 2008
ISSN :