Recreating Social Meaning of Religion

This paper intends to analyze, at least re-actualize the teachings of religion, especially that related to social role in life as a religious implications of spirituality. At first glance the title of this paper seems excessive as if religion has no role anymore, in addition to the term is losing popularity in terms of modernization, reconstruction or deconstruction.
Recreating translated with re-enacted the original vision, so that a complete translation of this title: re-enacted the social teachings of religion. The word 'meme-advocated return' has interpretations that something is at first functional in his social problems of society, then 'no' because it only becomes an individual piety and the subsequent attempt to return as originally played in the social domain.
Speaking of religion can not be separated from what it should, das sollen, and what is actual, das Sein. Two things are evolving dialectically where there are attractive organic relationship between them, thus forming a solid dynamics of religious life but also flexible. In this dialectical process is the internal religious struggle in which the historical development of humanity has always terintervensi reciprocally by religious normativity. Within the framework of religion is not uncommon to experience perdistorsian the actual level.
Religion normatively and historically there is for humans and their lives, therefore all religious teachings can be applied, in tempus in which they lived before. Robert W. Crapp (1994) explains the existence of evidence that humans in the willingness of religion is driven by factors of thought, emotion and religious affections and the will and moral decision-making religion provide it. James W. Fowler noted when religion is essentially a universal phenomenon (M. Damami, 2002) so that it becomes very natural and human-hell Esen needs. Religion therefore contains the concept of humanitarian and social functioning in spirituality and morality. If religion is to humans, as well as the availability of the possibility of running it, then ideally the normative religion that is opera-tif to be meaningful, functioning, contributing significantly to human life. In fact why religion always form the basic needs of the natural, not separated from the ratio d'etre of spirituality and morality of humanity into legitimacy to the actualization of humanity.
Religion will feel meaningful when socialized and actualized in riel, he indeed is the word of God became the guide of life because of the value-ni-berketuhanan other for life, dynamic, civilized and humane. So, as long as the teachings of religion exists only in sheets of holy books, confined walls of a house of worship, or discussed in legal-formal lecture on the benches seminars and forums, as long as it did all the precepts of God teralinasi from the wider community , and the public will feel empty true meaning of life. The teachings of the Lord is to be brought out of the sheet-lemabaran scripture and the house-a house of worship, from the benches lectures and forums and seminars for difungsionalkan actualized. So that the meaning, the meaning and function of religion will feel his involvement in solving real life problem-mas-alah an increasingly complex modern social.
Especially in modern times are characterized kemajian science and technology are advancing rapidly, the loss of geographical boundaries and the globalization of information, each individual can easily access anything within seconds. As a result, patterns of thought and behavior is very easy INVOLVED in the global discourse. Ironically negative excesses of progress are visible in the community. Pornogra-fi, crime and drug abuse, sexual violence such as case-the case that even rape committed by those under age, is living proof of the anomalies of science and technology that escaped from religious values.
He glanced at religion in modern life is always associated with other connotations of modernity that have been excesses. It is as a result of excess dominance of science and technology that produces human-robot without human feelings and the process of dehumanization. This resulted in the inability of humans to recognize themselves, and the meaning of life and environment. Religion played was urged to accompany its speed era for the moral and spiritual development of man. Religion should be played in all areas of economic, political, social, cultural, and other civilizations. Religion should be involved in the pace of science and science and technology, because for a proselyte was all his life should get a justification of his religion, though not necessarily, and as most of them nantiasa directly and indirectly. Because, in terms of religious doctrine, as written Nurcholish Madjid (1987), it can be described as a system of general truths which have un-altering power of character (noble character) if the general truths are sincerely held and lived by in earnest.
So ignore the role of religion led to anomalous or deviant life, both individually and collectively. Perhaps without the values ​​of religion one can enjoy life with a self-sufficient and abundant a material way. But on the other hand essentially he is experiencing poverty or spiritual ro-hani. This spiritual poverty as dangerous as material poverty that can cause a variety of crimes, and similar products can be found in most Western societies and communist. Religious beliefs are fully as a handle on life and needed someone or society. Without the role of religion of a society or nation is not possible to have a noble civilization can survive relatively long time.
It seemed more relevant to say that religion, however for a while people thought of the past and modernity inhibitors even opium, will still need a human and as such will still play a role. Assuming, that all faiths have been aware doktin or religious teaching ma-though each of the subjects only. So this short blurb is more emphasized on the importance (significance) and re-enacted or more memfung-sionalkan amsyarakat religious teaching in, any religion. Especially in modern times. If religion can be played with real adherents in his every aspect of a broader life in accordance with God's wisdom down her face, then he would not have alliances or alienation, but religion will continue to be needed and will always remain survive.
Decreased awareness of the adherents of religions to practice and menfung-sionalkan religious values, one of the reasons was because of religion too seen and understood as the final institutional phenomenon, in addition to understanding the legal religion and formal. When religion becomes very formal and institutional, in the intensity in a personal-spiritual appreciation is reduced. And terserabutlah religious roots of spiritual depth.
Religious spiritual life very closely with individual personal appreciation and understanding of the existence of God through the teachings of religion. If religion is seen as the spiritual needs of individuals, then the spiritual values ​​of religion can be played as originally, the personal relationship of God, and Atara individual humans directly. If this warm relationship created an intimate, harmonious and productive nik, the actualization of a noble character (akhlakul Karimah) in individual and social life will come true realization.
Appreciation and understanding of personal religious nature that may terlem-institutionalized in other forms of concrete to achieve tujaun-social purposes. With a record of religion can still fulfill the function of individual spi-ritualitasnya living and dynamic in the daily lives of its adherents in the modern age is constantly changing. That the social function of religion is emphasized rather than all at once in addition to personal piety is a matter of absolute tertuntut presence. Because religion is functional, if the authors borrow the term Komaruddin Hidayat, not just a mystical romanticism tightly framed by ritual forms of life and tend to ignore social issues. Instead it grow freshness, piety, energy and commitment to actively participate in efforts kemusiaan in order to retaliate and to realize God's love. Serve and love God in human form of praxis is to love and serve life.
In the context of this diversity, every religion should not worry it comes to the truth of their religious teachings. Because the nature and essence of religion is the deepest meaning 'submission' and 'engagement' as the origin of the word religion itself: religere: means submission and attachment in the One God. Through submission and attachment to the Absolute are all humans made possible increase to overcome its limitations as a human existence. Per-street and thus religious experience ultimately needs to be done in the context of religious pluralism today, as the fact that it is impossible diing-curry. Plurality is a fact of life, and deny it is to deny life itself. This truth transcends absolute performed by adherents of each religion, because peace and religious harmony in esoteric only can be achieved in the 'Divine Sky' and not in a human atmosphere. This is in truth a historical reference as once run by the Sufis role in Islamic terms or in terms of Christian gnostic.
Of awareness of the divine or metaphysical experience is all religions are required to raise awareness of the deepest of its adherents together to solve common problems in today's world crisis. Because no matter how esoteric level of harmony in the intensity will only be a verbal conversation, if there is no involvement with solving the problems of social life are real.

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