Ruteng – “An earthquake can bring so many things to collapse in a matter of seconds. Homes, places of worship, schools—even our sense of security can suddenly become fragile. Yet, amid the devastation caused by the earthquake that struck Flores on August 15, I witnessed the emergence of a remarkable spirit of solidarity: people began helping one another with generosity and without holding back. Many started sending food, distributing medicines and offering their time as volunteers. Government agencies, healthcare workers, humanitarian organizations and local Catholic communities mobilized through their respective networks. Amid the damaged physical infrastructure, another kind of infrastructure was already at work: a network of kindness”: this is the reflection shared with Fides by Siprianus Hormat, Bishop of Ruteng, on the Indonesian island of Flores. The Diocese of Ruteng is among those hardest hit by the earthquake and has suffered extensive damage. Caritas operational centers are active throughout the island, coordinating humanitarian assistance across the island’s four dioceses: the Archdiocese of Ende and the Dioceses of Maumere, Ruteng and Labuan Bajo.
The official death toll across Flores has reached 100, including 48 women and children. More than 1,600 people have been injured, many suffering serious trauma caused by collapsing structures. The number of displaced people—those forced to leave their homes—has exceeded 180,000. They are living in makeshift camps, stadiums and town squares. The tremors damaged around 74,000 homes, 23,000 of which have either completely collapsed or been rendered uninhabitable. Infrastructure has also been severely affected: more than 319 schools and 124 health centers are out of service.
The earthquake swarm, which has recorded more than 2,000 aftershocks, continues to fuel fear among the population, while humanitarian agencies are reporting shortages of essential supplies, including drinking water, adequate sanitation facilities, blankets and waterproof tarpaulins for shelter. Particularly concerning is the situation of isolated mountain communities, as landslides and road closures have severely slowed the work of rescue and civil protection teams. Several indigenous communities in the mountainous areas of Manggarai, East Manggarai and Sikka districts have yet to receive sustained assistance and remain without electricity, basic services and humanitarian aid.
The Bishop continues: “We usually think of resilience in terms of earthquake-resistant buildings, roads, electricity and hospitals. Yet communities also possess an infrastructure that is not made of concrete: trust, habits of mutual assistance and the ability to connect needs with resources. This strength is known as ‘social capital.’ Its meaning is simple: men and women make sure their neighbors have food; people lend their vehicles, and volunteers reach places that are difficult to access. Previous studies have shown that the difference in the speed of recovery among communities affected by disasters lies not so much in the extent of the damage or the amount of aid received, but in the strength of the social networks that existed before the disaster. Resilience, in other words, is built beforehand. Charity is not just a beautiful noun; it is a verb: to lift up, support, heal, listen, connect and accompany.”
The Bishop stresses that “good intentions alone are not enough: kindness also requires organization. Aid must reach those who need it, needs must be clearly identified, and resources must be directed to those in distress.”
In this context, Siprianus Hormat has been personally involved, tirelessly traveling throughout the diocese to visit makeshift camps, remote communities and hospitals. “This experience,” he says, “has reshaped my understanding of episcopal ministry. A Bishop, as the person responsible for a community, must make decisions and connect needs with resources. He is not a solitary hero, and there is something he cannot delegate: presence. I went to meet people affected by the earthquake. There are moments when presence cannot be replaced by a phone call; moments when people who are suffering do not need a speech, but simply a Pastor who is willing to be there.”
“After several visits, I received messages from people expressing their gratitude for my presence. I had done nothing extraordinary. I had simply been there, to offer a word of comfort and consolation, to say and show that God does not abandon us. We live in an age when presence can easily be replaced by a message of empathy. Yet human suffering cannot be fully understood through a screen. Presence is not primarily about being seen by those who suffer, but about being willing to see those who suffer.”
Ultimately, everything must be understood in the light of faith. “We place our trust in the Lord. The mystery of suffering,” he notes, “is simply too profound to be reduced to easy explanations. I have no answer as to why one person survives while another does not emerge from the rubble. The question I carry with me is: ‘What is this life I have been given for?’ To be present is a responsibility. And this responsibility concerns everyone: each of us has something to offer—our skills, our time, our authority, or simply two hands ready to work and join in prayer. All of this acquires social meaning when it becomes a means of sustaining the life of others.”
“As the social doctrine of the Church reminds us, solidarity is not a vague feeling of compassion, but a firm and persevering commitment to the common good, because we are all responsible for one another,” he recalls. He adds: “When I was ordained Bishop, I chose the motto Omnia in Caritate: to do everything in charity. I encountered this spirit even beyond the boundaries of the Church: among volunteers, healthcare workers, government officials and members of the armed forces.”
Looking ahead, the Bishop concludes: “After the emergency, the recovery period will last far longer than the time during which a disaster remains at the center of media attention. Homes must be rebuilt, trauma must be addressed and healed, and livelihoods restored. This is where social capital faces its next test: the network of solidarity cannot rely solely on spontaneity; it must be supported by good governance. Flores needs stronger homes, safer schools and better disaster management. And it needs people who cannot bear to see others suffer alone.”
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