Theology initiated the Anti - Corruption

Preliminary
Problem of corruption is a global problem that afflicts the whole Nega-ga-world countries, including Indonesia. Only levels and intensitasnyalah that distinguish levels of corruption from one country to another. However, because simplikasi problem of corruption has always resulted in the destruction of nearly all joints of a nation's life, the conversation continues berkelindan and took all the good government, universities, academics and even ordinary people though. Their serious attention to the problem of this one because the strong assumption that the phenomenon of corruption in our country has become more entrenched and the acute so that any necessary eradication efforts in layers that serious anyway.
Long before corruption became a serious conversation today, Mohammad Hatta in the early 70s indicated the problem of corruption as a disease that has been entrenched in Indonesian society. Of course the proclaimer statement at the beginning of the rise of the New Order was considered too foreign. Only thirty years later statement it is evident that almost Indonesia regularly listed as a champion of the most corrupt countries in the world. Even to this day have not seen a serious willingness of governments to combat corruption, so that clean government is supposed to be built were many people who actually enlarge the door of this corruption.
This fact raises the question, "Why is this corruption thrives equally in the middle of the Indonesian nation is one hundred percent of the population that believes religion?. The question is urgent to looked for the answer because the dissolution of the nation and the continuing deterioration of the government in combating corruption uncertainty due to confusion of the understanding of corruption itself.

Around Issues of Corruption
Corruption has the same sense with the theft, then a corrupt person is basically a thief or thieves handyman. Among the definitions of corruption is, all forms of abuse of authority and power to enrich themselves or among themselves a very confidential to parties outside of himself (Revrisond Baswir, 1998). From this definition there are two important notes regarding the scope of the corruption, first, corruption is not only done by the government but also practiced by the employees of private companies and other public service workers. Second, in addition to the use of state assets to private interests, corruption extends to all covert actions to enrich themselves by unlawful means. That's why there is no difference between the nyolong corruption or theft.
Corruption with a conventional pattern performed with the use of state money to enrich themselves when this happens relatively small, because the act of corruption has been experience 'reincarnation' model in the form and manner that is much more sophisticated and professional. In addition, the definition of corruption had become blurred or has been renamed with a very polite language such as grants, bad credit, severance pay full duty and goodness knows what else designation. Departing from the fact it looks just how severity of combating the problem of corruption in political (state), he feels but difficult to prove that not many have managed to diung-hood.
Complexity of the effort to remove the culture of corruption that analysts said was pervasive in almost all lines (executive, legislative, judicial, and dae-rah), is more due to the model and the patterns that have been reincarnated in a more systematic style and the more mysterious it. According Rahardi (Revrisond Baswir, 1998) least corrupt practices can be grouped into seven patterns. First, the conventional model earlier. Second, kwi-tansi fictitious, made by printing a variety of receipts and stem-mop to deceive the examiner or to hide them from officials of other apparatus in the same office. Third, the commission model. Here is a forged transaction. For example, a project that should be 100 million, agreed to be completed by 70 million. The remaining 30 million shall be provided by the contractor as commission to the office or the officer who gave the job with no evidence of any transaction. Fourth, tackle corruption with the model order. This model is made by the salespeople in their own way of doing an order or handing it to another company to earn greater commissions. Fifth, the model of cronyism (partner). This model is made of a head office or head of the project by way of twisting a job that should be offered to the public, but he handed it to the company where he is also the owner or the company's relatives. Sixth, the model tribute, performed by administering an amount of money from subordinates to superiors in order to maintain kondite, get wet and securing the position of subordinate dark game. Seventh, is the most popular corruption called abuse of authority or position. This last model is usually known as extortion, bribery and other mostly done by those who directly serve the public. The goal is to expedite matters as in the manufacture of driver's license, ID card, or passport.
Based on the above seven models of corruption can be seen how corruption, and almost impossible to do without the involvement of collusion and nepotism. Also, the involvement of actors is more than one person, except the conventional pattern. Not only that, corruption is also done with a refractive power as a high official visits to foreign countries or areas that do not need and unreasonably prolonged visits. As a result, the power of government to crack down on corruption to the root of Moringa is still far from the target, because the state as a buffer zone is not effective to eradicate corruption and helplessness, and had lost his guts. Even the judicial mafia allegedly happened in the case of high profile corruption trial in this country.



Eradication Strategy
Some have seen that low income is a major cause of corruption. So that aspect of welfare is the rate of corruption eradication strategy. This expression is true, although not one hundred percent correct. As shown in the models above corruption, corruption is in fact not only done by those with low income. Those with higher income also appeared to have developed a pattern of corruption in accordance with the level of income. There is an impression of the enactment of such a 'legal equivalence' to engage in corruption. That is, the higher the income of a corrupt official, the broader opportunity and the higher the additional income is to be obtained from the acts of corruption.
If low income is not the main factor of corruption, then what? Some have argued again and ineffectiveness of law factor surveillance. First, the legal factors. Rule of law must be supported by three pillars: the substance, culture and legal structure. Aspects of the law regarding the extent to which substance he could to protect the rights of state-owned or sanctioned individuals by providing that make kejeraan. Legal culture is usually associated with the legal culture surrounding them. For both these aspects, we have the Law no. 28 of 1999 on Implementation of the Clean and Free State corruption, and a set of other laws, including Muhammadiyah and NU agreement some time ago as a militant anti-corruption commitments. The problem now, corruption has been practiced in almost evenly across all lines of good governance including the judiciary of judges, prosecutors and lawyers. Could it be the human factor (human error) that the legal structure? This accusation is not entirely wrong, though in fact the law provides for severe sanctions and anti-corruption kulturisasi been called by various parties, we all feel when corruption is still there to this day. Because mental manusainya bad.
Second, the ineffectiveness of supervision. One factor is a close structural ka-itannya with corruption is a factor surveillance. The assumption, the more effective oversight ruktur st-less opportunities for corruption, and vice versa (Baridwan, 1991). To minimize opportunities for corruption, each institution of absolute control structures developed internally but independent. The issue here again, we bang the reality that even if supervision is built in layers even externally through the House of Representatives, CPC, and now the Commission, all of them in general failed to uncover misappropriation of state funds. Although it is working extra hard. For the corruptors are always looking for other ways and loopholes in their corrupt transactions. Supervision is not a factor then the ineffectiveness of corruption are pretty basic.
If low income, legal aspects, and ineffectiveness supervision nor the main factors underlying the occurrence of corruption, then what is making our nation as expressed Bappenas chairman Kwik Kian Gie injured 444 billion annually?
Moral and religious figures indicated the emptiness of religious consciousness as a major factor of this corruption. Religion contains a high commitment to God (faith) which were carried out with care and genuine love of sesamanaya (righteous deeds). The commitment of faith becomes the criterion of assessment of what is allowed and forbidden absolutely done. In a further perspective of religion provide a snapshot of life behind the ultimate future real reality, that the perpetrators of virtue shall triumph while corruption will get a painful chastisement in the abyss of evil.
The presence of religious values ​​is a functional anti-corruption strategy of the most fundamental. Religion in terms of doctrine, to borrow a phrase Nurcholish Madjid (1987), is a system of general truths that can transform the manners (morals), when internalized and sincerely held and firmly. So an official who has a commitment to his religion, with the assumption that religion does not tolerate acts of corruption, though low-income, the opportunity, and the absence of a monitor, will not commit acts of corruption to enrich themselves and cronies. Therefore, corruption is diametrically opposed to the religious commitment of God to apply the mandate, and contrary to the humanitarian commitment through the deprivation of the rights of many (public) or individuals.

Cover
Departing from the understanding that religion strongly condemns acts of corruption and declare it as a major crime, such understanding gave birth to an idea axiomatic that corruption is the common enemy of all religions. It also means placing the religion as an enemy of corruption. Assuming all the consequences that bear further praxis concerning the relationship of religions as the actualization of shared responsibility to the disease of corruption. That, jointly formulate a basic framework that contains the general rules in order to create a corruption free society.
In creating a corruption-free Indonesia is needed an approach that will bring in an idea of ​​theological anti-corruption as a logical necessity of religion to liberate human consciousness from the suppression of corruption. Theology is not an anti-corruption will neglect the role of religion, nor syncretism, but precisely the formulation of theological anti-corruption The real diderivasikan of universal values ​​taught by religions. Further problems arise again, the extent to which we understand their respective religions?

Conclusion

Problem of corruption is a global issue affecting all countries in the world, Indonesia is no exception. Only the level and intensity that distinguish between one another. Long before corruption became a serious conversation today, Mohammad Hatta in the early 70s indicated the problem of corruption as a disease that has been entrenched in Indonesian society. Of course the proclaimer statement when it was considered too foreign. Thirty years later proved that, almost Indonesia regularly listed as a champion of the most corrupt countries in the world.
Some people see the low income is a major cause of corruption. So that aspect of welfare is the rate of corruption eradication strategy. This expression is true, although not one hundred percent correct. Because the reality of corruption is not only done by those with low income. Those with higher income also appeared to have developed a pattern of corruption according to income levels. There is the impression of force 'legal equivalence' to engage in corruption. The higher the income of a corrupt official, the broader opportunity and the higher the additional revenue derived from acts of corruption.
Others argued the legal factors and ineffectiveness of supervision. The assumption, the more deterrent punishment of corruption and increasingly stringent controls, the smaller the chance of corruption. But do not we have the House of Representatives, CPC, even KPK.
Moral and religious figures indicated the emptiness of religious consciousness as a major factor of this corruption. The presence of religious values ​​is a functional anti-corruption strategy of the most fundamental. Religion in terms of doctrine is a system of general truths that can transform the manners (morals), when internalized and sincerely held and firmly. So an official who has a commitment to his religion, with the assumption that religion does not tolerate acts of corruption, though low-income, the opportunity, and the absence of a monitor, will not commit acts of corruption to enrich themselves and cronies. Therefore, corruption is diametrically opposed to the religious commitment of God to apply the mandate, and contrary to the humanitarian commitment through the deprivation of the rights of many (public) or individuals.
In creating a corruption-free Indonesia is needed an approach that will bring in an idea of ​​theological anti-corruption as a logical necessity of religion to liberate human consciousness from the suppression of corruption. Theology is not an anti-corruption will neglect the role of religion, nor syncretism, but precisely the formulation of theological anti-corruption The real diderivasikan of universal values ​​taught by religions.

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