ASIA/INDONESIA - A ‘common vision’ for humanity and peace: Interview with the Indonesian Ambassador to the Holy See on the 75th anniversary of diplomatic relations

by Paolo Affatato

Rome (Agenzia Fides) – “Pope Francis' visit to Indonesia and the signing of the Istiqlal Declaration last September were a crowning achievement of diplomatic relations between Indonesia and the Holy See,” says Michael Trias Kuncahyono, Ambassador of the Republic of Indonesia to the Holy See, on the occasion of the 75th anniversary of the official establishment of diplomatic relations between Indonesia and the Holy See on March 13, 1950. Fides Agency asked him some questions

- Ambassador, can you recall the historical and political context in which the establishment of diplomatic relations between the Holy See and Indonesia took place, 75 years ago?

Indonesia had recently completed the journey to gain independence from the Dutch colonizers: Indonesia proclaimed itself independent in 1945. But at that time, however, there were still colonial pressures from European powers, in the specific case of the Dutch. It was then the first native Indonesian bishop, Monsignor Albertus Sugiyopranoto who called on the Vatican to recognize Indonesian independence. Not only because of the assertion of the independence of the State but also because many missionaries were still imprisoned by colonial forces. This fact could have been a good push to get Indonesia's recognition.

- Was the personality of Albertus Sugiyopranoto therefore decisive?

A bishop since 1940, he also made an important contribution during the occupation by Japanese forces in 1942, who had arrested priests and nuns. Bishop Sugiyopranoto took a very clear position. When Dutch forces attacked the Indonesians in 1947, he made an impassioned radio address urging Catholics to defend the homeland. He was an advocate for the involvement of Catholics in the independence movement. Meanwhile, he made contact with the Holy See, which sent one of its delegates in December 1947 and initiated direct relations with President Sukarno. Then the Apostolic Delegate, in agreement with Indonesian Vice President Mohamed Atta, dialogued to establish formal relations. Thus on March 13, 1950, the Holy See began diplomatic relations with Indonesia with the status of Apostolic Internunciature, which later became Apostolic Nunciature on December 6, 1966.

- What were the respective goals on the two sides in establishing such relations?

We know that the Holy See's diplomacy is different from all other diplomacies in the world. The Vatican ambassador, today the Apostolic Nuncio, is sent to a State not only with the role of an intermediary between states but also to keep in connection and relationship the Church of Rome with the local Church, in the country in which it is located. At that time in Indonesia there was a great growth of the Catholic community, a phenomenon that aroused interest in the Holy See. So there was a need to facilitate the pastoral work and the life of the local Church. There was a need to follow and deepen the apostolic work in Indonesia. The goal of the Holy See is always to take care of the Catholic Church, and the Delegate was the Pope's representative in this process.
Indonesia, for its part, wanted to establish diplomatic relations because, as a very young country, it needed to be recognized in the international community. The international recognition by the Holy See was of immense value: the Holy See was the first European entity to recognize the Indonesian State. This then led other European States to follow the example. It was a decisive step.

- Was the Catholic Church then already established in Indonesia? In what forms and with what configuration?

The Catholic religion in Indonesia was already a well-established community, mainly thanks to some missionaries and "spiritual fathers" of the community, such as the Jesuit Franciscus Van Lith, who had been very involved in the apostolate of education, opening schools in Java, a work that was highly appreciated by Indonesian society at the time. The first Indonesian Bishop Sugiyopranoto was one of Father Van Lith's students. Further east in the Flores area, then, a Catholic presence was already established thanks to the Portuguese. Let us remember that Christianity had arrived as early as the 7th century, and then in the 16th century several missionaries from Portugal had landed in Indonesia including Francis Xavier, passing through the Moluccas on his way to China.
In addition, the fact that Indonesia, at its birth in 1945, was founded on the “Pancasila” the charter of five principles, one of which was faith in God; and that it adopted the principle of “diverse but one”: this made the Holy See realize that there was fertile ground in which all religions had a chance to flourish.

- Was the “unity in diversity” approach a crucial point?

That principle was the catalyst in diplomatic relations. But others, such as equality and brotherhood, are also in harmony with Christian values. The founding fathers were quite far-sighted in considering that a nation so rich in different cultures, ethnicities and religions could only survive by staying true to the motto “unity in diversity.” Pope Pius XII already appreciated this and Pope Francis also reiterated it, saying that the model should be taken as an example, especially in countries where there is great pluralism and it is difficult to remain united: we are different but we are brothers.

- In Indonesian history, in designing the architecture of the Republic, the choice was made not to build a mono-religious state...

It was: the first of the five founding principles was “faith in one God,” then that phrase should have continued by saying “in the Islamic way.” There was a great debate about it, then it was decided to leave only “faith in one God.” Mohammad Atta, the vice president, who was a Muslim and came from Padang a strongly Islamic city, pointed it out clearly because, he said, “we have to remain united.” It was a forward-looking vision.

- What common points do you see between Indonesia and the Holy See today in their respective political and cultural approaches?

Politically, Indonesia and the Holy See find themselves in a policy that is always in favor of humanity. The Holy See does not work for the maintenance of temporal power but for the development of man, his dignity and rights. I think Indonesia also has the same approach, as the Pancasila and our Constitution say, promoting equality, freedom, democracy as well as peace. These are points that Indonesia and the Holy See have in common.

- Is there a common vision also in the use of the instrument of diplomacy?

In the instrument of diplomacy, the aspect we have in common can be seen in the founding principles, such as freedom from colonialism and the promotion of peace: we see this in scenarios such as the Middle East, Ukraine, Myanmar. The “diplomacy of hope,” mentioned by Pope Francis in his recent address to the Diplomatic Corps, we understood it as diplomacy that wants to improve the world in a harmonious and comprehensive way. Hope must start from trust, which is the basis of relations between states. Hope for peace in the various conflict scenarios is generated on the basis of trust between the interlocutors.

- What did Pope Francis' trip to Indonesia in 2024 mean?

Pope Francis' visit to Indonesia and the signing of the Istiqlal Declaration last September was a crowning achievement of diplomatic relations between Indonesia and the Holy See. Not all countries with which the Holy See has relations are visited by the pontiff. And three Popes have visited Indonesia - Pope St. Paul VI (1970), Pope St. John Paul II (1989) and Pope Francis (2024).
The trip was not perceived as a trip reserved for the Catholic community, but was perceived as a visit to all Indonesians, who welcomed the Pope with great warmth. The Pope became a model of a leader to follow: he was easy-going, showed himself in a non-luxury car, was always very humble, and stopped to greet everyone. Indonesia showed its true face, a plural face, composed of people of different cultures and religions who welcomed the Pope warmly and enthusiastically. Today, at the time of his illness, so many write to me, not only Catholics but also Muslims, saying: let us pray for him.

- What do you hope for the future?

We want to strengthen more and more the relations between Indonesia and the Holy See: and, since there is no political and economic aspect, to do it through culture. We intend to make the pluralism of Indonesian culture and its peaceful face better known. The Holy See is, for us, also a gateway to the rest of the world. Another field of fruitful cooperation is that of interreligious dialogue, according to the vision of Pope Francis. These are the paths for future relations. (Agenzia Fides, 18/3/2025)

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