1

CHRISTIAN MISSION IN INDONESIA: HISTORY AND DEVELOPMENT

M Muafi Himam1

HISTORY

Based on Lukman al-Hakim’s excerpt from History of the Catholic Church in Indonesia, the
beginning of the development of Christianity in Indonesia as shown by Y Bakker occurred in
the mid-seventh century with the establishment of a Syrian bishop in Sumatra. But the results
of Christianization began to appear since it did incessantly by the Portuguese, especially in
Moluccas in the 16th century.2

Only in the early sixteenth century Christianity began to grow and spread with the arrival of
the West to Indonesia. At that time, Spanish and Portuguese pioneered the Europeans in the
world sailing expedition. The Spaniards set sail to the west, while the Portuguese set sail
eastwards until arriving in Indonesia. On May 4, 1493 AD, Pope Alexander VI divided the
New World between the Portuguese side and Spanish side. What he asked from them is the
king or the state should promote the Roman Catholic missions in areas that have been handed
over to them.3 Pope Alexander VI also teaches that nations outside the Vatican State which is
not Catholic, is rated as a barbaric nation. That country or territory is considered as terra
nullius (empty area without the owner).4

The Dutch East Indies Trading Company (VOC) which was established on 1602 had little
interest in spreading their word of God. In some parts of its territory the Dutch did support
missionary activities but in most of these cases it restricted itself to pastoral care for the
(already) Christian communities which mostly contained Europeans. However, one policy
was rather clear: when it came to Christianity, only Dutch Calvinist Protestantism was
allowed. Catholic priests previously converting locals to Catholicism were dismissed, thus
one can conclude that the process of Christianization, which was started by the Portuguese,

1 701421052, Graduate Student in History of Religions, Philosophy and Religious studies department,
Uludağ University
2 Aritonang, Jan S, Karel A Steenbrink, A History of Christianity in Indonesia, Brill, Leiden, 2008, p. 5

3 H. Berkhof, Sedjarah Geredja, vol.1, Jakarta: Badan Penerbit Kristen, 1952, p. 86. See also Jan S.

Aritonang, Sejarah Perjumpaan Kristen dan Islam di Indonesia, Jakarta: BPK Gunung Mulia, 2006,
p. 20–21
4 Ahmad Mansur Suryanegara, Api Sejarah, vol.1, Bandung: Salamadani, 2009, p. 158.
 2

had come to a near complete standstill when the Dutch were in control during the VOC
period.5

C. Guillot in Kiai Sadrach: Riwayat Kekristenan Jawa tells us that Moluccas, Eastern
Indonesia, is the beginning place for the growing Christianity. Many people from Moluccas
became soldiers, and the Dutch sent them to the main areas of the Dutch military in Java,
such as Batavia, Semarang and Surabaya. They are the first group of indigenous Christians in
Java.

The link between colonialism with Christian mission is actually very difficult to be
denied. However, some of Christian leaders in Indonesia such as TB Simatupang usually
disagree about the existence of these linkages. They consider that the missionaries are totally
unrelated to the colonialism. The spread of Christianity supported more by the power of the
Bible and is not solely by Christians themselves. However, such that assumption is difficult
to accept given the fact of history and the help from colonialist to the Christian mission was
real.6

The most successful Portuguese missionary in spreading the Catholic Christians in Moluccas
is Francis Xavier (Franciscus Xavierus). He arrived in Ambon in February 1546. After three
months working there, he visited Ternate, Halmahera and Morotai, then return to Ambon and
Malacca. During the 15 months of work in Moluccas, Xavier managed to baptize thousands
of people. [24] Xavier once wrote, "If every year only a dozen of pastors come here from
Europe, the Islamic movement will not last long and all the inhabitants of these islands will
be the followers of the Christian religion."7

In addition to Moluccas, Catholic Christians also spread to East Nusa Tenggara in 1556 as
well as North Nusa Tenggara and Sangir-Talaud islands in 1560s. However, they failed to
spread Catholicism in the western Indonesia (Java Island). As a little, the Portuguese had

5 Lukman Hakim, “Ketegangan Yang Tak Pernah Reda” (Editor page), in Fakta dan Data Usaha-
Usaha Kristenisasi di Indonesia, Jakarta: Majalah Media Da’wah, 2nd edition, 1991
6 Alwi Shihab, Membendung Arus: Respon Gerakan Muhammadiyah Terhadap Penetrasi Misi Kristen
di Indonesia, Bandung: Mizan, 1998, p. 202
7 Ibid, p. 31
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chance to evangelize the Eastern Java, precisely in Blambangan and Panarukan in 1585-1598.
They baptized a number of people, including those from the royal family of Blambangan.

At the end of the sixteenth century, the spread of Catholicism ended when Blambangan
attacked and become Islamic territory.8 After that, there was no Christian community on the
island of Java until the arrival of the Dutch in the 17th century.

The main objective of Christianization is to dismantle the actual beliefs held by Muslims and
try to divert them from a firm stance in upholding the Islamic faith as the patterns of life and
beliefs. As Samuel W Zwemer encouraged the preachers: "The purpose of Christianization in
Muslim countries that are assigned to you by the Christian states is not intended to
incorporate Muslims into Christianity. Because becoming a Christian is an honour and
guidance for them. Your job is to get them out of Islam so they become creatures that do not
have a relationship with God and has no affiliation to the ethical values.”9

Various missionary institutions established to develop Christianity among the natives.

Missionary institutions did not only come from the Netherlands, but also from other
European countries. According to Stephen Neill, missionary agencies from other European
countries are deliberately come to help Dutch missionaries, considering Indonesia is a huge
country.10

The natives who became Christians gain the privileges from the Dutch government.
According to the general provisions of law in 1849, Christian groups are included to the
European category, so that the indigenous population who are Christians enjoy the same legal
rights like their brothers in religion (Europeans). Although their special privilege immediately
withdrawn and government regulations (Regeeringsreglement) in 1854 put their legal
position in the same category with the others as before, that did not eliminate the fact that in
general, Christians enjoy the benefits from the Dutch government, for example, in seeking

8 Th. Muller Kruger, Sedjarah Geredja di Indonesia, Jakarta: Badan Penerbit Kristen, 1959, p. 25. See
Jan S. Aritonang, Sejarah Perjumpaan, p. 44
9 Hasan Abullah Husain, al-Gazwu al-Tsaqafi al-Ajnabi li al-Ummah al-Arabiyah : Madihi wa Hadhirihi,

Mesir: Idarah al-Baramij al-Arabiyah wa al-Maktabat, 1409 H,

10 Stephen Neill, Colonialism and Christian Missions, London: Lutterworth Press, 1966, p. 188
 4

employment and gaining promotion in their job. Their children too, compared with the
Muslim’s children, studying in schools that fully supported by the government.11

THE RISE OF CHRISTIANIZATION

Christianization continues to grow and reached its peak when Abraham Kuyper, leader of the
Christian Anti-Revolutionary Party, seat of the Dutch Prime Minister in 1901. During that
time, many members of the Dutch Parliament demanded the government to limit the
influence of Islam in Indonesia. Van Baylant, for example, warned the government that the
spread of Islam would be serious danger, also ordered to increase the activity of Christian
missions there. Meanwhile, WH Bogat launched a campaign of harsh anti-Islam and accuses
Islam as the cause of "less immoral society".12

The picked of Idenburg as Minister of Colonialism Affairs (1902-1909) and then as General
Governor in the Dutch East Indies (1909-1916) also affect the flow of Christianization in
Indonesia. After 1909, Christian missionary groups quickly expand their activities in the
Indonesian archipelago. The mission that operates in a wide scope for development and
economic prosperity in Indonesia also gets help from the state.13 Idenburg makes
Christianization as his first objective. In front of Parliament, he said, "The spread of
Christianity in the Dutch East Indies is a major political task."14

The government ever tried to apply and accommodate the principal teachings of Christianity
to the daily habits and the new government regulation. One of the examples is the "Circular
Week" or "Circular Market", both published by the Governor General Idenburg in 1910.
"Circular Week" gives the suggestion that it is improper to organize a ceremony on Sunday.
Idenburg requests to all administrators and civil servants to avoid activities -official or semi-
official- on Sunday. "Circular Market" prohibits all citizens from market activities on

11 Deliar Noer, Gerakan Modern Islam di Indonesia 1900–1942, Jakarta: LP3ES, 1996, p.9–10
12 Alwi Shihab, Membendung Arus, p. 148
13 Robert van Niel, Munculnya Elit Modern Indonesia, Jakarta: Pustaka Jaya, 1984, p. 116

14 O. Hashem, Menaklukkan Dunia Islam, Surabaya: YAPI, 1968, p. 27

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Sunday. So, it is rather common for the Java market today that the market periodic takes
place in a five days circle, not seven days.15

In addition to the help from the state, the increasing of Christianization during the ethical
politic period was also due to a change of strategy. If in the nineteenth century the Zending
strategy Protestant or Catholic mission was directed to the direct Christianization, in the
twentieth century, this strategy changed. Their activities do not begin by preaching the
essence of Christianity, but begins by establishing schools and hospitals, orphanages and
other social activities. Through its activities, the zending able to captivate people who are still
being refuse to the Christianization directly. In addition, most of the zendeling believe that
schools need to lead local people into an environment of Western civilization (Christian) so
they can understand the Christianity well. Health service also can be seen as a Christian
service to fellow human being.16 Through this indirect Christianization, they expected to
obtain greater adherents. This strategy is called pre-evangelization, as an effort to prepare the
area to receive messages and the essence of Christianity.17

Even this effort is costly and needs more time; Christianization through this method
successfully converts many natives. Example, the school founded by Frans van Lith in
Muntilan, Central Java. In this small village, he founded a village school and a church. He
started a Catholic schooling in Muntilan complex, ranging from Normaalschool in 1900,
Kweekschool in 1904, and one more in 1906. The students are all Muslims. However, all of
them graduated as Catholics. Some of the first student group even continue their studies for
the priesthood.18 Hoevenaars, his friend, also take a similar manner. He builds schools in
Mendut. The teachers are all Catholics and prepared to teach Muslim students. As other
missionaries, Hoevenaars think that the Islamic religion which they profess merely superficial
or nominal so it will not hinder the students to switch their religion to Catholicism.19

15 Robert van Niel, Munculnya Elit Modern Indonesia, p. 117

16 Th. van den End, Ragi Carita 2, Jakarta: BPK Gunung Mulia, 2008, p. 301
17 Karel A. Steenbrink, Mencari Tuhan Dengan Kacamata Barat; Kajian Kritis Mengenai Agama di

Indonesia, Yogyakarta: IAIN Sunan Kalijaga Press, 1988, p. 244

18 Karel A. Steenbrink, Orang-Orang Katolik di Indonesia 1808–1942; Suatu Pemulihan Bersahaja

1808–1903, vol.1, Maumere: Ledalero, 2006, p.384

19 Karel A. Steenbrink, Orang-Orang Katolik di Indonesia, vol. 2, p. 627–629
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Another strategy in spreading Christianity in Java in the first decade of the twentieth century
is the adjustment of Christian teachings with Javanese culture. This strategy is mainly
pursued by the Jesuits or even the Catholic mission in general. Islam should be separated by
Javanese culture, at least in theory and in practice as far as it is possible. All direct
confrontation with Islam should be avoided. For this reason in Muntilan, the use of the Malay
language should be avoided as far as possible. Therefore, the Malay language is identical to
the language of the Muslims. The use of Malay language feared would imply support for
Islam. Frans van Lith said:

“Two languages in primary schools (ie Javanese and Dutch) is must. Third language is
possible only when both the other language deemed inadequate. Malay language only serves
as a parasite, and cannot be used as official language. Java language should be the first
language in Java Island and by itself it will be the first language in the archipelago.”20

With the help of the colonial government and the strategy of pre-evangelization, Christian
missionary activity in Java increased sharply during the ethical politic period. Although
Christians still regarded as a small minority, but the number of Muslim natives of Java,
especially in Central Java, who are convert to Christianity is quite large.21 Citing the
conclusions of a young member of the Jesuits, Karel A. Steenbrink said, "There is probably
no other mission territories around the world where indigenous priests developed so quickly
and successfully as in Central Java."22

After the independence, Indonesia was subjected to Christian missions from all over the
world. Various media are used such as films, tapes, books, and the evangelists who are
frequently visiting Eastern islands like Lombok, Sumbawa, Sulawesi and Kalimantan.23 The
spread of Catholic Christianity by Portuguese missionaries in Islamic lands sometimes held

20 Ibid, p. 726
21 Ibid, p. 664
22 Ibid, p. 637

23 M Natsir, Islam dan Kristen di Indonesia, Jakarta: Media Da’wah, ____

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on Friday, when Muslim men going to pray.24 Catholic Preacher can visit their home and
persuade their family to join Catholic.

The methods that used to run missionaries in Indonesia are very diverse. Some of them are:

- Diverse forms of education from kindergarten to college level

- Seminars, lectures and sporting activities
- Publications and the establishment of modern printing
- Newspapers, magazines and exclusive books
- Establishment of hospitals, entertainments and lodging orphans
- Humanitarian assistance, especially when natural disasters and economic crises
happen
- Political movement

To know about Christianization movement in Indonesia, we have to recognize the

Christianization institute which has a major role in expanding the scope of its mission in
Indonesia. Doulos World Mission Indonesia (as DWM)25 is an institution that is trying to
expand the scope of Christians to more than 125 community groups in underdeveloped
inland. DWM trying to establish a high school called Doulos School of Theology which is
used to prepare about 2,500 Christian missionaries. Based on the planned program, DWM
expect to complete this mission in the year 2000 AD.26

But, as Indonesian society increasingly look eager to learn Islam, especially after the fall of
Suharto from power in 1998, their mission become more difficult.

24 Tim FAKTA “Forum antisipasi kegiatan pemurtadan”, Senjata Menghadapi Pemurtadan Berkedok
Islam, Jakarta : Penerbit al-Kautsar, 2nd edition, 2002
25 This institution was founded on 1 February 1985 at the Imam Bonjol No. 18, Central Jakarta. The

idea of the establishment of this institution originated from a Christian student association that aims
to strengthen the ties between them. In 1980, this organization changed their name as the Society of
Imam Bonjol 18. Their activities begin to expand to state universities such the University of
Indonesia, Trisakti University and Jayabaya University. This organization becoming known among
the students, and later this institution named Doulus. Thereafter, its development becomes very
quickly with the establishment of branches in various regions in Indonesia, even in America,
Germany and Holland. See Tim FAKTA, “Forum antisipasi kegiatan pemurtadan”, Senjata
Menghadapi Pemurtadan Berkedok Islam, Jakarta: Penerbit al-Kautsar, 2nd edition, 2002
26 Adian Husaini, Gereja-Gereja Dibakar: Membedah Akar Konflik di Indonesia, Jakarta: Dea Press,

2002.
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CONCLUSION

The arrival and spread of Christianity that follows the arrival and deployment of Western
colonialism in this country actually is a proof that the two are an integral part. The support of
Colonial government to the Christian mission is also a fact (hard fact) that is indisputable.
Even if, in some cases the government restrict and ban the activities of the mission, it does
not mean they are hostile to the Christianity. The government did it to set and maintain
national security and its order. Finally, as stated by Sartono Kartodirdjo,27 the old (but gold)
opinion stated that the Spanish conquistadores came to 'the new continent' for the sake of
Glory, God, and Gold is indeed true.

________

BIBLIOGRAPHY

Aritonang, Jan S, Karel A Steenbrink, A History of Christianity in Indonesia, Brill, Leiden,

2008

Aritonang, Jan S., Sejarah Perjumpaan Kristen dan Islam di Indonesia, Jakarta: BPK
Gunung Mulia, 2006

Hakim, Lukman, “Ketegangan Yang Tak Pernah Reda” (Editor page), in Fakta dan Data
Usaha-Usaha Kristenisasi di Indonesia, Jakarta: Majalah Media Da’wah, 2nd edition, 1991

Hashem, O., Menaklukkan Dunia Islam, Surabaya: YAPI, 1968

H. Berkhof, Sedjarah Geredja, vol.1, Jakarta: Badan Penerbit Kristen, 1952

Husaini, Adian, Gereja-Gereja Dibakar : Membedah Akar Konflik di Indonesia, Jakarta: Dea
Press, 2002

Neill, Stephen, Colonialism and Christian Missions, London: Lutterworth Press, 1966

Noer, Deliar, Gerakan Modern Islam di Indonesia 1900–1942, Jakarta: LP3ES, 1996

Shihab, Alwi, Membendung Arus: Respon Gerakan Muhammadiyah Terhadap Penetrasi

Misi Kristen di Indonesia, Bandung: Mizan, 1998

27 Sartono Kartodirdjo, Pengantar Sejarah Indonesia Baru: Sejarah Pergerakan Nasional; Dari
Kolonialisme Sampai Nasionalisme, vol. 2, Jakarta: Gramedia, 1999, p. 34
 9

Steenbrink, Karel A., Mencari Tuhan Dengan Kacamata Barat; Kajian Kritis Mengenai
Agama di Indonesia, Yogyakarta: IAIN Sunan Kalijaga Press, 1988

Steenbrink, Karel A., Orang-Orang Katolik di Indonesia 1808–1942; Suatu Pemulihan

Bersahaja 1808–1903, vol.1, Maumere: Ledalero, 2006

Suryanegara, Ahmad Mansur, Api Sejarah, vol.1, Bandung: Salamadani, 2009

Tim FAKTA “Forum antisipasi kegiatan pemurtadan”, Senjata Menghadapi Pemurtadan

Berkedok Islam, Jakarta: Penerbit al-Kautsar, 2nd edition, 2002

Van Niel, Robert, Munculnya Elit Modern Indonesia, Jakarta: Pustaka Jaya, 1984

Van den End, Th., Ragi Carita 2, Jakarta: BPK Gunung Mulia, 2008