Lately in Indonesia, there have been waves of mass protests driven by economic inequality and political corruption. But the public response in the Philippines to similar issues has been far more subdued. A key reason may lie in the religious traditions that shape how people in both countries understand justice and moral responsibility.

Indonesia is predominantly Muslim country. The late Islamic scholar Wilfred Cantwell Smith noted that, in the Qur’an, faith and the moral imperatives that flow from it are deeply tied to daily life and public behavior. In Islam, faith is tightly bound to the moral obligation to obey God’s will as expressed in the law (Sharia). For many Muslims, standing up against injustice goes beyond civic duty. It is a religious obligation. Protests, civic engagement, and resistance are regarded as expressions of faith.

In contrast, the Philippines is a largely Christian country. The philosophical framework that grounds Christian theology has been shaped by Western thought, which gives emphasis on doctrinal accuracy and interior righteousness. This often leads to a disconnect between theory and practice. Many Christians may believe rightly but do not necessarily act justly. Personal salvation is often preferred over activism for social justice.

This helps explain why, despite widespread corruption and inequality, many Catholics in the Philippines have historically been cautious about engaging in political activism. As a result, moral outrage is often quieted by the belief that the path to change lies in personal faith, not public protest.

For sure, there have been notable exceptions, foremost among them the late Jaime Cardinal Sin, whose prophetic leadership was instrumental in the People Power Revolution at EDSA. I remember one of his homilies delivered inside Santo Domingo Church where he criticized the Filipinos’ tendency to be indifferent to the dismal situation of the Philippines. He warned: “I dread the day when, because of our silence and lukewarm response to the evils happening in our society, our Christian faith will be reduced to utter irrelevance.”

His words echoed the divine rebuke addressed to the early Christians in Laodicea: “You are neither hot nor cold. So, because you are lukewarm, I am about to vomit you out of my mouth” (Revelation 3:15–16). Lukewarm faith is repulsive to God. He demands wholehearted commitment to live according to His commandments.

In today’s Gospel reading, Jesus delivers a similarly uncompromising message: “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, even their own life, cannot be my disciple” (Luke 14:26). Though shocking at first glance, this statement is not a call to hatred. Rather, it highlights Jesus’s demand for total and exclusive allegiance. Our love for Christ must be so supreme that all other attachments pale in comparison.

If we reflect on it, corruption is not merely a political or economic issue. At its core, it is a moral and spiritual failure rooted in the absence of sincere adherence to the values of truth, justice, and accountability. While laws can punish corrupt acts after the fact, only a personal commitment to honesty and virtue can prevent such acts from occurring in the first place.

It is tragic when public servants who claim to be Christians are more committed to enriching themselves than living in honesty and integrity. They unwittingly convey to others that faith is nothing more than a tool for personal gain and political convenience.

Fortunately, there are still Christian politicians, as well as government and business leaders, who are committed to live uprightly. They refuse to form alliances with shady groups, reject financial support from unethical sources, and consistently choose to uphold ethical principles over wealth and popularity. Let us hope they will be inspired to lead, not sporadic and violent demonstrations as we are witnessing in Indonesia, but a sweeping, nationwide movement toward moral renewal in our country.