Indonesia is known as a highly ethnically, culturally, and religiously diverse country, with six official religions recognized as well as numerous local beliefs. This diversity demands interfaith understanding and the strengthening of social harmony through dialogue and forums such as the FKUB (Religious Forum for Religious Development). This study examines the religious experiences of Catholics at the Gapuraning Rahayu Christian Church Station, Ciawi District, Tasikmalaya Regency, and their relationship to social harmony within the Muslim majority community. The research employed a qualitative descriptive approach with a case study strategy, utilizing in-depth interviews, participant observation, documentation, and literature review. The analysis is based on Joachim Wach's theory of religious experience, which divides faith experience into theoretical, practical, and social dimensions, as well as Peter L. Berger's social constructionist perspective. The results show that the theoretical dimensions of Catholics' religious experience include internalization of Church teachings, reflection on faith, and inner meaning of God, which serve as the foundation for morality and religious identity. The practical dimension is seen through the practice of worship, prayer, daily devotions, and involvement in social activities and mutual cooperation with the Muslim community. Meanwhile, the social dimension emphasizes how faith experiences facilitate inclusive interactions, dialogue, and interfaith cooperation, thus creating social cohesion and real harmony in pluralistic environments. This study emphasizes that religious experiences are not merely ritualistic or dogmatic, but are manifested in social actions that contribute to societal harmony. This research adds to the literature on the faith experiences of minority Catholic groups in West Java and provides insight into the mechanisms by which religious experiences can foster tolerance, solidarity, and interfaith harmony in pluralistic societies. These findings are relevant for developing strategies for interfaith dialogue and social development based on inclusive faith experiences.
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Lazuardi et al. (2026) studied this question.
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