Orthodoxy in IndonesiaAn Interview withArchimandrite Daniel Bambang Dwi Byan<strong>to</strong>roby Thomas HulbertWhen Archimandrite Daniel, the founder of the Orthodox Missionin Indonesia, came in<strong>to</strong> the little books<strong>to</strong>re in Amsterdam where wehad arranged <strong>to</strong> meet, he was fresh off the plane from Jakarta, a fl igh<strong>to</strong>f many long hours. Although he was tired, I could not persuade him<strong>to</strong> sit down; instead he inspected everything in the bookshop, visiblytaking great joy in small things. Father Daniel’s incredible journeyfrom Islam <strong>to</strong> Orthodoxy has taken him from Indonesia <strong>to</strong> Korea,Mt. Athos, the United States and Europe. The very idea of traditionalChristianity in Indonesia, long a Moslem-dominated country, bringsup clashing images – the colorful southeast Asian culture watered forcenturies with devout Islamic practices, now nurturing the strugglingseed of Orthodoxy. Indeed, Fr. Daniel’s own s<strong>to</strong>ry is like one out of theGospel itself, its disparate elements reaching harmony in Christ.Fr. Daniel Bambang Dwi Byan<strong>to</strong>roI had imagined that he would be a tall, emaciated ascetic, whosedoc<strong>to</strong>ral education and theological studies would make me strain <strong>to</strong>follow his thought. Instead he is short and round with an angelic facewide enough <strong>to</strong> contain his almost continual smile and a wisp of a beardthat reminded me of an Oriental sage. I was immediately disarmed byhis down-<strong>to</strong>-earth accessibility – he <strong>to</strong>ok off his shoes and put them bythe door, and we promptly sat down <strong>to</strong> lunch. We had not been <strong>to</strong>gethermore than a few moments before I felt that a good friend had come<strong>to</strong> visit after a long journey. Soon, a different side of him appeared,the ceaseless activity of a missionary. He made telephone calls in avariety of languages, quickly prepared his bags for the next phase of hisjourney, and checked his e-mail for missionary correspondence. It <strong>to</strong>owas varied: leaders of various Christian groups asking for informationon Orthodoxy, meetings <strong>to</strong> be arranged, requests for pas<strong>to</strong>ral counseling,and, of course, news about the current frightening persecution ofChristians in Indonesia. Yet he never lost his childlike brightness andrelaxed manner.Thomas: How do you approach the souls that come <strong>to</strong> you? If they areMoslem how do you work with them and how do you explain the differenceThomas Hulbert is the Western European correspondent for <strong>Road</strong> <strong>to</strong> <strong>Emmaus</strong>
<strong>Road</strong> <strong>to</strong> <strong>Emmaus</strong> Vol. 2, <strong>No</strong>. 3 (#6)Orthodoxy in Indonesiabetween Christianity and Islam. How do you draw them in?Fr. Daniel: I think that in any missionary work, you must first of all understandthe culture of the people and you have <strong>to</strong> be able <strong>to</strong> speak within thebounds of that cultural language, because otherwise your word cannot be heardor unders<strong>to</strong>od. So, when you talk with a Moslem, you must understand theMoslem mind. Don’t just try <strong>to</strong> throw in words and phrases that are familiar<strong>to</strong> Christians, <strong>to</strong> Orthodox, because they will not be unders<strong>to</strong>od by a Moslem.First of all, when you talk <strong>to</strong> a Moslem, you have <strong>to</strong> emphasize that God isOne.Thomas: Because they already believe this?Fr. Daniel: <strong>No</strong>t only because they already believe this, but because they accuseus [the Christians] of having three gods. That is the problem. So, you have <strong>to</strong>clear up the misunderstanding that we worship three gods. Don’t try <strong>to</strong> useour traditional language, like Father, Son and Holy Spirit – because for them,that is three gods! In their minds, the Father is different, the Son is different,the Holy Spirit is different. For myself, I emphasize that God is One, thatthis One God is also the Living God, and as the Living God He has Mind.Because if God didn’t have a mind, I’m sorry <strong>to</strong> say, He would be like an idiot.God has <strong>to</strong> have a mind. Within the Mind of God there is the Word. Thus,the Word of God is contained within God Himself. So, God in His Word isnot two, but one. God is full with His own Word; He is pregnant with Word.And that Word of God is then revealed <strong>to</strong> man. The thing that is containedwithin – like being impregnated within oneself – when it is revealed, it is calledbeing born out of that person. That is why the Word of God is called the Son:He is the Child Who is born from within God, but outside time. So, that iswhy this One God is called the Father, because He has His own Word Who isborn out of Him, and is called the Son. So, Father and Son are not two gods.The Father is One God, the Son is that Word of God. The Moslem believesthat God created the world through the Word. So what the Moslem believesin as Word, is what the Christians call the Son! In that way, we can explain <strong>to</strong>them that God does not have a son separate from Himself.Thomas: So the Moslems see our idea of the Son of God in terms of physicalsonship.Fr. Daniel: Yes, of course. And God does not have a son in that way, that’strue. He is not begetting in the sense of a human being giving birth. He iscalled the Father because He produces from Himself, His own Word, and thatWord is the Son.So because God is the living God, He must have the principle of life withinHimself. In man, this principle of life is man’s spirit. God is the same. Theprinciple of life within God is the Spirit of God. It is called the Holy Spirit.But the Holy Spirit is not the name of the Angel Gabriel, as the Moslemsunderstand it. The Holy Spirit is the living principle, the principle of lifeand power within God Himself. This One God is called the Father becauseHe produced from Himself His own Word, which is called the Son, and theWord of God is called the Son because He is born out of the Father eternally,without beginning, without end. This One Living God also has Spirit withinHimself. So, Father, Son and Holy Spirit is one God. This is the way we explain<strong>to</strong> Moslems about the Trinity, and we should not try <strong>to</strong> use our languageof “Father and Son, co-equal, co-...” something like that. Even though it isour Christian terminology, they will not understand this. The purpose is not<strong>to</strong> theologize <strong>to</strong> them but <strong>to</strong> explain the reality of the Gospel in a way thatis understandable <strong>to</strong> them. This is point number one: you have <strong>to</strong> be clearabout the Trinity.The second point is this: the basic difference between Islam and Christianityconcerns revelation. In Islam, God does not reveal Himself. God onlysends down His word. “Revelation” in Islam means “the sending down of theword of God” through the prophets. And that word is then written down andbecomes scripture. So in Islam, revelation means the “inscripturization” ofthe word of God while in Christianity, it is not the same. The Word was sentdown <strong>to</strong> the womb of the Virgin Mary, <strong>to</strong>ok flesh and became man. Namely,Jesus Christ. So, the two religions believe that God communicated Himself <strong>to</strong>man by means of the Word, but the difference is how that Word manifestedin the world. In Christianity it is manifested in the person of Jesus Christ andin Islam it is manifested in the form of a book, the Koran. So, the place ofMohammed in Islam is parallel <strong>to</strong> the place of the Virgin Mary in OrthodoxChristianity. That is why in Islam the Moslems respect Mohammed, not as agod, but as the bearer of revelations. Just as the Orthodox Church respects theVirgin Mary not as a goddess but as the bearer of the Word of God, who gavebirth <strong>to</strong> the Word of God. Incidentally, the two religions both give salutations,<strong>to</strong> Mohammed for the Moslems and <strong>to</strong> the Virgin Mary for Christians. TheMoslems also have a kind of akathist, like a paraclesis but <strong>to</strong> Mohammed!It is called the depa abarjanji – in Orthodox terms it would be a “canon” <strong>to</strong>Mohammed, because he is the bearer of the revelation.Thomas: So Mohammed is venerated like a saint?Fr. Daniel: He is venerated, yes. Very much so. But there are also the SufiMoslems, who sometimes believe that Mohammed was “already there,” likethe Arian misunderstanding of Christ. In their view, Mohammed was the“first created soul,” for whom the world was created. This is called the <strong>No</strong>r-
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