Ferdian Andi, Executive Director of the Center for Public Policy and Legal Studies (Puskapkum), Doctoral Program Student of the Graduate School of UIN Syarif Hidayatullah Jakarta.

The Ministry of Religion under the leadership of the Minister of Religion Nasaruddin Umar issued a number of policies in the religious sector that intersect with public issues contained in the Decree of the Minister of Religion No. 244 of 2025 concerning the Priority Program of the Minister of Religion 2025-2029.

For example, about the curriculum of love, ecotheology, impactful religious services, to the harmony trilogy volume II which consists of harmony between fellow humans, harmony between humans and the universe, and harmony between humans and their God.

An interesting point from these various policies is that there is a strong common thread about efforts to make religion an important factor in the process of building this nation.

Starting from the issue of education, the environment, to the encouragement of harmony between humans, the environment, and their God. This point seems contextual in the midst of the deficit of morality values in our public space.

Religious and state life in Indonesia in the construction of constitutional law are actually intertwined with each other.

The model is often referred to as an accommodative or symbiotic relationship between one entity and another. The relationship between religion and the state is not attached, but the two are sticky.

This model of relationship is not a representation of a religious state (theocracy). Because, in fact, religion is not the basis for state management. It is also incorrect to call it a secular state.

In fact, the state accommodates the aspirations of religious people which is manifested in the form of public policy that intersects with the administrative work of the state.

Unfortunately, the model of symbiotic or accommodative religious relations is simplified in the form of state facilitation for the lives of religious people in Indonesia.

The state's respect for religion is manifested in the form of state service to citizens in expressing their religion and beliefs. This pattern reveals the formal side of the relationship between religion and the state.

Ideally, in this relational pattern, religion is placed as a collection of values that guide the management of state administration. Religion guides the birth of social piety with a substantial dimension that arises from religious values. This pattern shows the material side in the relationship between religion and the state.

This model is none other than a manifestation of constitutional identity, which in the view of Gary Jeffrey Jacobshon (2006) places religion and culture more deeply rooted than the constitutional document itself. Moreover, our constitution displays the face of a godly constitution.

FROM ARTIFICIAL TO SUBSTANTIAL

On the material side, the relationship between religion and the state must always be tried to give birth to a civilized public space. The basis is the spirit of humanity, equality, justice, upholding the integrity of public space. The noble value of religion is a guide in social interaction.

The embodiment of religious values in the public space can be effectively operationalized by the government through a series of work programs that promote the spirit of religion.

Religion is an important part of the scheme to solve problems in the public space. The position of religion is an effective instrument in overcoming public problems.

The operation of religious values in the public space on the one hand reveals its material side in the relationship between religion and the state. Religion is placed as a guide to values in the governance of the state's public space.

The relationship between religion and the state is not just appearing from the formal side, which has been dominant in the public sphere. In fact, the relationship model is artificial and temporal and does not touch the substantial side.

The transformation of religion from artificial to substantial requires mutual awareness and commitment, especially from state administrators.

The state, as when appearing in formal relations with religion, must take an active role and initiation to uphold the values and spirit of religion as one of the guiding instruments of civility in the public space of the state.

The variety of problems that arise in the public space in various sectors, in essence, is due to the absence of integrity in the public space. The attitude of shame, indifference, and indifference to actions that go outside of ethical norms has been normalized so that integrity is no longer considered an important factor.

At that point, religion takes on the role of a value advocate that promotes and guides public integrity.

On the other hand, state administrators, both at the vertical and horizontal levels, must be the pioneer and at the same time the main agent in upholding religious values that are manifested in public attitudes, behaviors, and policies.

It is not without reason that such an attitude. State administrators when they are inaugurated and taken the oath of office, they swear in the name of God. An event that represents state activities that are at the same time transcendental in dimension.

RELIGION THAT AFFECTS

The inclusion of religious phrases or meaningful diction (constitutionalization of religion) in the 1945 Constitution is not without meaning.

Moreover, if you look at the debate of the founding fathers 80 years ago, during the formulation of the Basic Law (Constitution) both the Investigation Agency for Independence Efforts (BPUPK) including when reaching a meeting of the Indonesian Independence Preparatory Committee (PPKI).

The placement of religion in the 1945 Constitution must be interpreted fundamentally as a reflection of the sociological and political portrait of Indonesian society.

The existence of religion, state discourse, and nationality must be interpreted as an important part of the implementation of the constitutional mandate that guarantees the freedom of citizens to embrace and express their religion and beliefs.

More than that, religion must contribute to answering problems that arise in the public space. Fundamental problems in the public sphere such as education, health, environment, economy, poverty, and law must be the concern of religion which at the ideal point becomes an ethical guide for various problems in the public sphere.

Religion that is often metaphor to be in the sky must be lowered to earth to have a dialectic with real problems in society. The existence of religion is not just staged in rituals with a ceremonial dimension that are full of excitement.

More than that, the existence of religion must be felt its impact not only on the inner dimension of its adherents. The existence of religion must have an impact on individuals, social, and even the state.

The breakthrough that has recently emerged from the Ministry of Religion is the opening door to present religion that has an impact on national and state life.

The religious dimension that is often associated with transcendental and superworldly aspects must be transformed in a profane realm that entrusts the emergence of dialectics.

Impactful religion can be measured through qualitative and even quantitative approaches. After all, in the digital era like today, the country's movement can be seen as transparent by the public.

It is time for religion and the state to have an impact, which means that there will be no more intolerance in the name of religion, discrimination in the name of religion, and acts of abuse of authority.(JA)

 This article has been published in Opini Disway with the title "Religion and Impact State", Saturday, July 20, 2025.