tianity in Flores and Protestant in Minahasa, Irian security forces and leadership of the various religious groups [aya or Tapanuli, which modifies the overall picture. It is of themselves. This fact invests with more than ordinary signifi­ considerable significance to all the communions that is cance such a study as this of one of the most dynamic, developing not an Islamic but a Pancasila state, that religion is acknowledged religions in Indonesia, despite the fact that it represents only 7 to 8 by all to be a very important factor, that Indonesia is not a secular percent of the population. And because Indonesia is a Pancasila state. state and society, the churches must take with full seriousness the Hence questions of religion, even more so religious tensions economic, political, social and cultural realities of the rapidly or conflicts, are matters of utmost concern to the government, developing environment in which they live and work.

The Church in Indonesia

1. What the Christian Church Is prising roughly the final 10 percent. Together they embrace some ten million persons, or 7.79 percent of the population as of the end t is legitimate theologically to speak of the Christian Church in of 1974. Each of these groupings will be described below to give an I Indonesia. But sociologically it consists of churches from the overall picture at the outset. various branches of the one, holy, catholic and apostolic Church. We start with the whole. The

The Overall Picture Catholic Christianity was the first to reach Indonesia's shores and establish permanent roots, beginning in the 1530s in the Spice The Christian Church in Indonesia is composed of four major Islands. It survived the two and a half centuries of Dutch parts: the Catholic Church embracing around 25 percent of the Protestant-dominated rule until the middle of the nineteenth Christian community, the Protestant churches joined in the century when the Catholic Church began to enjoy equal status and Council of Churches gathering about 52 percent, the Protestant rights in the Netherlands East Indies. The statistical table sum­ churches and missions not part of the council numbering around marizes the development of the church hierarchy and the numeri­ 10 percent and the Pentecostal churches not in the council com- cal growth of the dioceses throughout Indonesia.

TABLE 1

STRUCTURE AND SPREAD OF THE CATHOLIC CHURCH IN INDONESIA

Church Hierarchy Year Constituted Numerical Growth of the Dioceses" E.P.* A.B.* Dioc.* A.P.* A.V.* Dioc. 19001 19301 1941 1952 1962 1972 19742 I. and W. Java JAKARTA + 2 dioc's 1807 1842 19613 6,569 3,825 42,676 52,918 129,039 132,332 II. Central & East Java SEMARANG + 3 dioc's 1940 1961 13,898 42,982 79,939 146,929 372,726 348,283 III. Sumatra MEDAN + 5 dioc's 1941 1961 4,267 27,043 55,929 164,335 377,783 414,071 IV. Southeast Islands ENDE + 6 dioc's 1914 1922 1961 17,799 385,290 570,718 816,061 1,194,510 1,216,146 V. Kalimantan PONTIANAK + 5 dice's 1905 1918 1961 356 10,561 23,600 58,079 135,255 136,382 VI. -Moluccas UJUNGPANDANG + 2 dioc's 1937 1948 1961 7,349 74,022 76,018 118,063 202,928 215,415 VII. Irian [aya MERAUKE + 3 dioc's 1950 1966 31,087 84,797 133,472 139,817 TOTALS 7 33 50,238 242,716 543,723 879,967 1,441,182 2,545,713 ±2,SOO,OOO

*E.P. = ecclesiastical province 1) There are no breakdown figures for these years. A.B. = archbishopric 2) Several dioceses had not yet submitted their statistics, so these figures Dioc. = diocese are not complete. A.P. = apostolic prefecture 3) The Hierarchy was established by the Pope for the Catholic Church in A.V. = apostolic vicariate Indonesia on January 3, 1961, so that the earliest date for the establishment of dioceses, from the status of apostolic prefecture or apostolic vicariate, is that year. 4) Taken from The History of the Indonesian Catholic Church (in Indonesia), 1974, Amoldus Publishing House, Ende, Flores, pp. 1580-1581, but condensed. The 660 parishes in 33 dioceses and apostolic prefectures in 7 TABLE 3 ecclesiastical provinces are served by the personnel described in Con- the following table: Baptized grega- Minis- Data TABLE 2 Name Address Members tions ters Year

Some Statistics on Catholic Personnel in Indonesia 1. Gospel Tabernacle Jakarta 156,564* 927 209 1971 Christian Church of Indonesia Office Total Indone- Percen- Average Number sians tage Age 2. Salvation Army Bandung 76,460 207 303 1972 1 1 100% incl. in priests Cardinal 3. Baptist Churches Semarang 11,473# 97 83 1973 Archbishop 7 4 57 idem Bishop 31 9 25 idem 4. Seventh-day Ad- Jakarta 50,996 567 281 1974 Priest 1,557* 507 32 45.8 yrs ventist Chris­ Brother 480 268 56 42.5 yrs tian Church Nun 3,784 2,801 74 41.7 yrs 5. Christian Tanjung- 5,865 28 20 1972 TOTAL 5,860 3,590 61.26 Missionary Pandan Fellowship *Consisting of 130 "secular" (8.3%) and 1,427 "religious" (91.7%) priests. 6. Holy Word Malang 2,012 n.a.** n.a. n.a. The statistics in this table are for 1972. Christian Source: The Catholic Church in Indonesia, 1975, published by the Church## Documentation-Information Department, Indonesian Council of Bishops, Jakarta, pp. 45-51. 7. Indonesia Evan- Jakarta n.a. n.a. n.a. n.a. gelical Chris­ tian Church The educational ministries of the Catholic Church are carried 8. Evangelical In- Semarang n.a. n.a. n.a. n.a. out through 381 kindergartens, 2,823 elementary schools, 610 donesia Chris­ junior high schools, 137 senior high schools and 275 vocational tian Church schools enrolling in 1972 over 720,000 pupils, not including 10 9. Baptist Chris- Jakarta n.a. n.a. n.a. n.a. institutions of higher education. About 5 percent of the educa­ tian Church tional institutions in Indonesia were operated by the Catholic Conv.+ Church in 1966. In health ministries in 1975 the Catholic Church 10. Christian Jakarta n.a. n.a. n.a. n.a. served through 44 hospitals, 10 auxiliary hospitals, 168 health Fellowship centers, 22 mother and child centers, 12 polyclinics, 75 maternity Church clinics, 99 government hospitals operated by the Catholic Church, and 2 sanitoria. It also serves through relief and development "This figure represents constituency; baptized members number 99,138. projects and various mass media enterprises. Catholic women, #This church too practices adult ; total constituency would be youth, students, teachers, priests, nuns and brothers all have their twice as large. own national organizations. ##The Indonesian name is Cereja Kristen Kalam Kudus. **n.a. = not available. The Ministry of Religion had no data on these churches, and it is suspected there is overlapping. +This body may be the same as No.3, i.e., a national church arising out of The next meeting of the International Association for the Southern Baptist Mission effort. Mission Studies will be held at Maryknoll Seminary in Maryknoll, New York, August 21-26, 1978. Twenty provincial or island-wide churches are listed: six in North and West Sumatra, two in South Sumatra, one each in West Java, East Java, North Sulawesi, South Sulawesi and the East Such is the Catholic part of the Christian Church in In­ Southeast Province, while two each are found in Irian Jaya and donesia: numerically slightly over 25 percent of the Christian Kalimantan. Nine of these churches for which there are statistics community; institutionally a larger percentage still, both quan­ show 143,031 constituent members, 150 congregations and 87 titatively and qualitatively speaking. ministers.

Several of the churches referred to above have developed Protestant Churches and Missions outside the ICC from and still cooperate closely with overseas mission bodies. From data listed in the Mission Handbook (9th, 10th and 11th Detailed, reliable data is much less readily available for the 10 editions, 1970, 1973 and 1976, Missionary Research Libraryl percent of the Christian community found in the Protestant MARC, Monrovia, California, pp. 248, 533-535 and 483-485 re­ churches and mission bodies not yet members of the Indonesia spectively), supplemented by information from the Director Gen­ Council of Churches. Such data as could be secured is presented eral of the Protestant Section of the Department of Religion of the below in summary form. These Protestant churches are of three Republic of Indonesia concerning seventy mission bodies work­ kinds: those possessing a national organization, those limited to a ing in Indonesia in 1975, the following summary and conclusions single island or province and local churches. The third category, can be formulated: having no synod organization, numbers 80 units in the list pro­ 1. Mission agencies working in Indonesia are largely an vided by the Protestant Section of the Department of Religion of American phenomenon-86.8 percent are based in the United the Indonesian Government. The seven for which there are statis­ States. tics show 17,090 members, 84 congregations and 9 ministers. Ten 2. Of the 53 agencies that gave figures for personnel in In­ churches possess a national organization: donesia, 27 or 51 % are mission boards of churches. Twenty-six agencies or 49 % are nonecclesiastical in character, a new large and growing rapidly, but it is limited to the interior of Irian phenomenon for Indonesia. Of the 26, 12 began after 1965 and 12 [aya. And three partner churches of Baptist mission bodies more between 1945 and 1965. Only 2 entered Indonesia before (Southern Baptist, Conservative Baptist and Australian Baptist) 1940. are growing strongly, but are not yet very large. 3. The picture is roughly the same for the ecclesiastical mis­ sion bodies. Only five (9.4 %) were working in Indonesia before ow ever, the data on this grouping of churches is not suffi­ 1940. Thus their presence is a postindependence phenomenon. H ciently complete to warrant definite conclusions concerning 4. The 53 agencies had 827 workers in 1975, 13 of them with their comparative position in the total Protestant community in more than 15. Of the total number of agencies, 25% had 77% of the Indonesia. Based on the rather high estimate for 1972 of the Re­ missionaries; 43 % had 5 persons or less. search and Study Institute, roughly 10 percent of the Protestant 5. Eight or 47% of the 17 missions with more than 10 workers Christians in Indonesia belong to churches not yet members of the are in relatively isolated regions. Of the 8 largest only 2 work on council. Java and Sumatra. One other phenomenon worth noting has emerged since 6. Twenty-two bodies give comparable personnel figures for 1965, namely the establishment of indigenous evangelistic foun­ 1969, 1972 and 1975. For 3 the number remained constant. For 9 the dations, usually outside the churches, most of them in large cities number increased steadily. For 4 the number increased in 1975 on Java. The Protestant Section of the Ministry of Religion had after remaining the same for 1969 and 1972. For 3 the opposite registered 31 such foundations by 1975. The Bulletin of the Fellow­ occurred. For all 22 the total was 470 in 1969, 610 in 1972 (an ship of Evangelistic Bodies and the Indonesian Evangelical Fel­ increase of 30%) and 646 for 1975 (an increase of 5.5%). lowship (a relatively new, loosely organized network of evangeli­ Thus these missions continued to grow in numbers and in cals) refers to 58 or 60 "members." These foundations seem to their ability to send missionary personnel to Indonesia up to 1972 reflect a feeling in some lay people that local congregations are not at least, although some showed signs of faltering by 1975. Funds active enough in direct evangelism. It has not proven possible to for overseas missions of American churches cooperating with the get a clear, detailed picture of their efforts to date. ICC have generally experienced a decline since 1970. The reasons Except for the fact·that they are generally less involved in for this contrast merit careful study and reflection by the churches service and institutional ministries-and those closely related to in Indonesia as well as by the churches in the West. mission bodies have much greater input from expatriate 7. Only two of the partner churches of these mission bodies workers-these congregations and churches outside the council can be classified as sizeable national churches (Nos. 2 and 4 in are ·not very different in character, life and problems from the Table 3). One other, the Evangelical Church of Irian [aya, is fairly conciliar churches.

Pentecostal Churches Outside the ICC

TABLE 4 Con­ Eslab­ Offshoot grega­ Minis.. Name of Church Address lished from Members lions lers

A. Pentecostal Churches that possess a national organization:

1. Pentecostal Church in Indonesia Jakarta 1937 Pentecostal Con­ 500,000* 1,286 1,500 gregation 2. Indonesia Pentecostal Mission Solo 1935 Pentecostal Con­ 9,034 22 19 Church gregation 3. Indonesian Bethel Church Bandung 1970 Bethel Full Gospel 51,279 372 ±149 Church 4. Bethel Tabernacle Church Surabaya 1957 idem ±65,OOO 200 138

5. Assemblies of God Surabaya 1930s Pentecostal Mis­ 20,829 123 217 sion Church & As­ semblies of God USA 6. United Pentecostal Church Semarang 1939 Indonesia Pen­ n.a. n.a. n.a. tecostal Church & Church of Jesus Christ 7. United Pentecostal Church Semarang 1961 United Pentecos­ n.a. n.a. n.a. tal Church TOTALS 646,142 2,003 2,023

*1961 figures and incomplete. NAdult members only. Pentecostal Churches Outside the ICC

TABLE 4 (continued)

B. Churches whose organization is limited to an island or province:

1. Indonesia Pentecostal Church Pematang 1937 Indonesia Pen- 15,475* n.a. 39 (Sianturi) Siantar (N. tecostal Church Sumatra) 2. Indonesia Pentecostal Church Pematang 1948 Indonesia Pen- 185,000 351 36 (R. Siburian) Siantar tecostal Church 3. Pentecostal Church (Rev. A. Pematang Indonesia Pen- 3,000# 180 16 Sinaga) Siantar tecostal Church 4. Pentecostal Church (Rev. M. Pematang 1970 Pentecostal 38,000 210 n.a. Sihombing) Siantar Church (A. Sinaga) 5. Christ Church Movement Bandung n.a. n.a. n.a. n.a. n .a.

6. Apostolic Heritage Church Cianjur n.a. n.a. n.a. n.a. n.a.

7. Pentecostal Church of all Nations Surabaya n.a. n.a. n.a. n.a. n.a.

8. Tabernacle Pentecostal Church Surabaya n.a. n.a. n.a. n.a. n.a.

9. Free Pentecostal Church Surabaya n.a. n.a. n.a. n.a. n.a.

10. Pentecostal Church Surabaya n.a. n.a. n.a. n.a. n.a.

TOTALS 241,475 741 91 "Adult members only. #Nwnber of families (these two notes make the total membership figures uncomparable with A's totals). This data pictures 7 national Pentecostal churches, 10 regional and 2610cal Pentecostal churches. Most of them are found on Java, North Sumatra and North Sulawesi. The statistics in hand, most of them for the years 1969 and 1971, provide minimal totals of 895,863 members, 2,744 congregations and 2,119 ministers. The 1972 estimate of the Research and Study Institute was one million members in Pentecostal churches. According to that figure, which seems close to the actual situation, Pentecostals represented 10.4% of the total Christian community. The 1971 census, published in 1974, gave 10.27% for non-Catholic, non-Protestant Christians.

The development of the Pentecostal churches is shown in the These same factors cause divisions in ICC and non-ICC Prot­ following schema: estant churches as well, but there are two structural aspects that seem to encourage schism within the Pentecostal movement: the charismatic pattern of leadership and the extreme congregational Only three of these Pentecostal churches have not experi­ enced schism: The Church of Jesus Christ, The Pentecostal Mis­ sion Church and the Assemblies of God. The last-mentioned receives the heaviest input from its overseas partner of any Pen­ "Why do the Pentecostal churches expe­ tecostal church in Indonesia. The other two that have received rience so much schism?" assistance from abroad-i--the Bethel Full Gospel Church and the United Pentecostal Church-have both experienced internal dif­ ficulties in the process. Why do the Pentecostal churches experience so much schism? polity of churches so heavily minister-centered. The sense of The Indonesia Pentecostal Church, which has suffered repeated being part of and bound together in the whole (and to church schism, noted: " . . . not because of sound, healthy reasons (mat­ order) is generally very weak. This makes it easy to split if a ters of principle such as doctrine or confession), but mostly be­ difference arises. A possible ethnic (cultural) factor might be that cause of:' the Pentecostal churches have flourished most among Indone­ sians of Chinese descent on Java and among Bataks and Minaha­ a. personal conflicts or misunderstandings; sans in North Sumatra and North Sulawesi. b. insubordination to leadership and/or violations of church order 'or regulations; c. seeking status or material advantage for oneself; The Protestant and Pentecostal Churches in the ICC d. not accepting faithfully reprovings and advice concerning behavior and actions that violate church law. In fact, some These make up the largest component (54%) of the Christian have even been dismissed for unseemly actions." community and are portrayed in Table 5. TABLE 5 STATISTICAL DATA ON MEMBER CHURCHES OF THE INDONESIA COUNCIL OF CHURCHES

Location of Year Date Date Statis- Name of Church Headquarters Work of Au­ Joined tical No. of Baptized Members No. of Church Workers Congregation# Jurisdiction # # (listed by region) Office Began tonomy ICC Year Ord. Ast. Evan- Lac. Insti­ Pr'ch. Dis- Res- Presby- Sumatra Adults Children Total Min. Min. g'l'st L'd'r Total tuted Post Total tr'ct ort teries 1. Indonesia Christian Church Pematang Siantar 1857 1927 1967 1975 110,000 135,000 245,000 65 2 295 49 411 491 10­ 501 12 56 0 2. Batak Protestant Christian Ch.* Pearadja/Tarutung 1861 1930 1950 1974 465,457 578,925 1,044,382 292 42 94 1,136 1,375 1,676 13 1,689 13 188 0 3. Nias Protestant Christian Ch. Gunung Sitoli 1874 1936 1950 1974 145,425 96,875 242,300 52 6 7 550 615 550 7 557 52 13 0 4. Karo Batak Protestant Church Kabanjahe 1890 1941 1950 1971 94,805 45 0 58 0 103 101 200 301 0 0 6 5. Simalungen Protestant Pematang Siantar 1903 1963 19501 1974 109,466 41 3 35 0 79 275 26 301 6 30 0 Christian Church 6. Indonesia Methodist Church" Medan 1904 1964 1950 1974 17,559 16,498 34,057 47 3 98 0 148 113 75 188 7 64 0 7. Indonesia Protestant Christian Pematang Sian tar 1861 1964 1976 1976 146,968 87 0 9 28 124 465 465 8 67 0 Church 8. N. Sumatra Indonesia Christian Ch. Medan 1920s 1970 1976 1976 7,000 10 0 5 14 29 22 22 0 0 5 9. Mentawai Protestant Christian Ch. Sikakap 1901 1968 1976 1976 9,063 8,470 17,533 13 0 5 28 46 114 114 ° 7 0 Kalimantan 10. Kalimantan Evangelical Church Bandjannasin 1866 1935 1950 1975 115,000 118 10 20 0 148 450 75 525 0 0 48 11. W. Kalimantan Christian Church Pontianak 1906 1935 1973 1974 8,388 10 1 31 0 42 57 4 61 0 3 a 12. Evangelical Christian Church Tarakan n.a. n.a. 1964 1975 6,520 5,741 12,261 0 17 0 0 17 24 9 33 0 3 a

Sulawesi 13. Minahasa Evangelical Christian Ch. Tomohon 1568 1934 1950 1975 556,432 183 10 113 0 306 532 0 532 38 0 0 14. Sangihe-Talaud Evangelical Tahuna 1568 1947 1950 1972 183,344 141 0 0 300 441 305 0 305 4 56 0 Christian Church" 15. Bolaang-Mongondow Evangelical Kotamobagu 1904 1950 1950 1974 20,300 24,000 43,300 15 0 9 0 24 105 1 106 0 0 9 Christian Church 16. Gorontalo Indonesia Protestant Ch. Gorontalo 1861 1965 1971 1974 5,332 1,352 6,684 6 0 23 0 29 37 3 40 5 0 17. Buol Toli-toli Indonesia Toli-toli 1928 1965 1976 1976 2,054 3,493 5,547 5 0 5 0 10 20 0 20 0 °3 0 Protestant Church 18. Donggala Indonesia Protestant Ch. Palu 1909 1965 1969 1971 6,890 8,540 15,340 11 0 14 64 89 71 0 71 18 0 0 19. C. Sulawesi Christian Church Tentena 1893 1947 1950 1975 84,098 42,675 126,773 78 7 21 262 368 262 3 265 0 0 14 20. Luwuk-Banggai Christian Church Luwuk 1913 1966 1967 1974 52,500 20 0 6 180 206 180 3 183 0 0 10 21. Toraja Church Rantepao 1913 1947 1950 1975 85,178 93,932 176,110 84 8 4 0 96 397 279 676 4 0 36 22. Mamasa Toraja Church Mamasa 1929 1948 1950 1970 53,923 31 0 17 214 262 230 0 230 6 0 33 23. South Sulawesi Christian Church Ujung Pandang 1851 1965 C950 1971 5,500 14 0 5 0 19 25 2 27 0 5 24. S. E. Sulawesi Christian Church Kendari 1915 1957 1950** 1975 7,560 4,530 12,090 21 10 6 0 37 35 16 51 °7 0 0

East Indonesia 25. Moluccan Protestant Church Ambon 1534 1935 1950 1975 425,000 282 29 211 0 522 750 15 765 0 8 24 26. Halmahera Evangelical Christian Tobelo 1874 1949 1950 1969 17,148 52,852 70,000 28 0 0 74 102 275 0 275 0 14 0 Church 27. West Irian Evangelical [ayapura 1855 1956 19502 1975 360,060 107 0 237 292 636 800 90 890 0 0 30 Christian Church

East Southeast Islands 28. Timor Evangelical Christian Ch. Kupang 1556 1947 1950 1975 526,341 171 22 731 89 1,012 1,253 0 1,253 7 0 29 29. Sumba Christian Church Waingapu 1877 1947 1950 1974 23,739 25,737 49,476 47 47 130 0 224 52 409 461 0 0 11 30. Bali Protestant Christian Ch. Denpasar 18644 1941 1950 1975 2,646 2,087 4,733 21 3 1 0 25 40 2 42 0 0 0

East Java 31. East Java Christian Church Malang 1815 1931 1950 1975 62,956 56,152 119,108 89 16 27 0 132 93 275 368 0 0 6 32. E. Java Indonesia Christian Ch. Surabaya 1898 1934 1950 1972 10,095 13 0 0 0 13 11 0 11 0 0 0 33. Church of Christ the Lord Malang 1909 1967 19505 1970 3,399 6,324 9,723 7 0 30 0 37 15 13 28 0 0 a 34. Surabaya Based Pentecostal Ch.* Surabaya 1921 1946 1964 1967 25,000 15,000 40,000 35 103 55 0 193 250 0 250 11 0 0 Central Java 35. Muna Indonesia Christian Ch. Semarang 1920 1926 1960 1972 7,000 11 a 4 2 17 12 15 27 a a 0 36. Evangelical Church of Java Pati 1858 1940 1950 1975 47,000 14,034 61,034 31 26 45 0 102 36 118 154 a 0 3 37. N. Central Java Christian Ch. Semarang 1887 1940 1972 1974 16,687 542 17,229 12 1 20 35 68 42 41 83 12 0 0 38. Java Christian Churches" Salatiga 1815 1931 1950 1975 65,830 121,5007 129 82 0 0 211 186 652 838 3 0 20 39. C. Java Indonesia Christian Ch." Semarang 1887 1945 1950 1975 15,821 7,779 23,600 40 0 0 17 57 33 31 64 0 0 5 40. Church of Jesus Christ" Semarang 1921 1945 1960 1975 14,244 1,162 15,406 16 9 0 36 61 19 69 88 0 0 0

West Java 41. Pasundan Christian Church Bandung 1851 1934 1950 1975 10,295 8,585 18,8908 20 5 3 0 28 36 41 77 0 0 4

Greater Jakarta ,/ 42. W. Java Indonesia Christian Ch, Jakarta 1882 1940 /1950 1975 17,702 9,684 27,368 50 22 0 0 72 40 26 66 0 0 5 43. Church of Christ" Jakarta 1905 1940 1950 1975 4,374 2,023 6,397 7 0 11 1 19 13 7 20 0 0 3 44. Western Indonesia Protestant Ch.* Jakarta 1620 1948 1950 1974 40,000 60,250 120,2509 118 10 20 0 148 126 0 126 0 a 0 45. Batak Christian Congregations" Jakarta 1861 1927 1971 1975 6,250 3,750 10,000 6 0 0 0 6 35 5 40 0 5 0 46. Bethel Full Gospel Church" Jakarta 1921 1959 1964 1975 10,478 1,510 11,988 150 95 0 0 245 188 35 223 13 0 0 47. Indonesia Pentecostal Movement Jakarta 1921 1924 1973 1975 9,000 7,000 16,000 76 40 0 0 116 101 28 129 0 0 3 Church" 48. Indonesia Protestant Churchs Jakarta n.a. n.a. 1950 none a 0 0 a 0 0 0 0 a a a 0 TOTALS 1,358,00510 1,294,422 5,389,841 2,855 629 2,405 3,371° 9,070 10,943 ° 2,598 13,541 226 517 309

"Indicates churches found in more than one region or province. 1973 census of members in which 75 congregations submitted figures (600/0 of the #Pr'ch Post = Preaching Post or congregation in process of formation. total), produced an estimate (by extrapolation) of 129,104 members. The estimates of the Synod Office over the last 10 years or so has been 350,000 members, which is ##Distr'ct = District; Resort = a cluster of congregations. now revealed to have been three times the actual number. )*11lese two churches became members while still in process of becoming autonomous. 10) Adult members constitute 51.2 % of the total for those churches which provided a breakdown between communicant and non-communicant members. Their total 1) At that time the Simalungen Church was still part of the Batak Church; it entered membership, in tum, was 49.2% to the total membership reported by the 48 under its own name in 1964. member churches in the Council. 2) The W. Irian Church was represented at the 1st Assembly, though not yet autonomous; it became an active member after 1963. Notations: 3) Full-time workers; As't. Min. is usually a young candidate who serves for a short i. There are now 49 member churches in the ICC. In May 1977 the Central Committee period, following completion of his formal education, prior to being ordained. accepted the Angkola Batak Protestant Christian Church, until then part of the Loc. L'd'r = Local Leader, an elder invested with responsibilities to lead worship Batak Protestant Christian Church (No.2 in the table). and the session. ii. 3,484 trained and/or experienced ministers serve 5,389,841 members (one minister 4) Work was not continuous because of Dutch colonial policy; it began again in 1929. for each 1,547 members on the average) in 13,541 congregations and 5) It became a member in its own name in 1967, after assuming a separate existence congregations-to-be (one minister for each 3.89 congregations). from the East Java Indonesia Christian Church. iii. Of the 47 member churches of the ICC (not including No. 44 for reasons mentioned 6) The existence of the Indonesia Protestant Church is not separate from its member in the footnote): churches, the Moluccan, Minahasan, Timor and Western Indonesia Protestant 4 ( 8.5%) achieved their autonomy prior to 1930; 19~0 Churches, except in a legal sense, for the Indonesia Protestant Church does not have 10 (21.3%) achieved their autonomy between and 1939; its own congregations, ministers or members; it is rather a general synod, or an 17 (36.2%) achieved their autonomy between 1940 and 1949; ecumenical body, of these four and three other churches developing from them at a 5 (10.6 %) achieved their autonomy between 1950 and 1959; later date. It is therefore different in character and structure from the other churches 11 (23.4%) achieved their autonomy in 1960 or thereafter. in the Council. iv. Of the 48 member churches of the council, 31 (64.6%) are charter members and have 7) This total is for the year 1971, the figure for 1975 not having been submitted. grown together since its beginning in a society and state that had just achieved 8) This is the same figure as that given for 1971. its independence after a long, difficult, costly struggle. 9) This figure is an estimate resulting from a church census taken in 1974 which showed 20,050 heads of families (multiplied by five for the membership fi~ure). A ~ CHINA AS A MODEL ORBIS BOOKS OF DEVELOPMENT MAR YKNO LL , NY 10545 by Allmfeld '0 "Brevity, simple prose, and clear exposition are hallmarks of this book, and for these things alone it is worth recommending. It was obviously written with a general audience in mind, since there is little academic CHRISTIAN MISSION jargon or superfluous data. On the contrary, statistics are used only to illustrate discussion of the general principles adopted by the Chinese IN RECONSTRUCTION­ themselves. For beginner s especially, I know of few other books that so cogently sum up the distinctive features of China's development style, AN ASIAN ANALYSIS the philosoph y und erlying it, and its most material results. A brief comment is added to each chapter on the significance of China's path for other Third World countries." Library Journal ISBN 0·88344·053·9 CIP Cloth $5.95 by Choan-Seng Song PHILIPPINES: THE SILENCED DEMOCRACY by Raul S. Manxlapus " As an Asian, a distinguished scholar, and a former political figure The Christian churches in the Third World are demanding an entirely with extens ive experie nce in th e difficulties a nd pr essures of the new relationship with the " mother church " of the West. This means, regional polit ics of South Eas t Asia, th e thoughts and sugge stions among other changes, that personal conversion must be set in the context of justice and seen as the transformation of society in Asia, Africa, and of Raul Manglapus conce rni ng the future dir ect ion s of American Latin America. An incisive analysis of the past and d hopeful projection of policy in th e region are part icularl y valuable at th e present tim e." the future. Senator £dward Kellnedy A native of Taiwan, Dr. Song did graduate studies at £dinbur8h and Union I ~R ~ I I·titi34 4 -~R 1 ·3 Cloth $7.95 TheologicalSeminary in New York. Ile servedas President of Tainan Theological College in Taiwan and ison the staff of the W(lrld Cuuncil oi Churches in Gm eva. REBUILDING THE TEMPLE He was a visiting professor at Princeton Theological School, 197ti- lCJ77. by Ralph Buultjens ISBN 0·88344·073·3 CIP (Pub. Oct. 5) Cloth $10.00 ISBN 0·88 344·074· 1 Paper $4.95 "Dr. Buultjens challenges acce p ted images of Asia. In quality a nd br eadth of perspective, th er e is no comparable work. Rebuilding the LOVE AND STRUGGLE IN MAO'S THOUGHT Temple relates th e Asia n pa st to th e future in a unique and vision­ ar y way. A highly stimulating effort." Sham Lall, former Secretary to by Raymond Whitehead Prime Minister Nehru "Whitehead analyzes the main concepts of Mao's thought, reducing ISBN 0·88 344· 430·5 Cloth $7.95 them to the two main ideas of love (for humanity)and struggle (asa mode ISBN 0-88344·431·) Paper $3.95 of personal and social transformation) . . ..Declaring Western political theory ethnically deficient, he seeks to use the moral content of Maoism JAPANESE RELIGIOUS ATTITUDES to reconcile what is best in Christianity and Marxism. f Ielps to demystify Maoism and to clarify fur Western readers some uf the aspects of the by Fernando M . Rasabe Chinese Revolution for the rest of the world." Library Journal "A sociologica l study and ana lysis of th e religious attitudes of Japanese yo u th and of th e religious attitudes of 'the man in the "An excellent study of the realities uf China." The Canadian Far Eastern street' with a concluding resume on th e religiou s sentiment of the Newsletter Japanese. Becau se Japan and its people are so much a part of the ISBN 0·88344· 21N ·2 CIP Cloth $8.95 con tem porary world, thi s brief stu dy will be helpful as a way of ISBN 0·88344·290·6 Paper $3.95 understanding the religiou s th ought patterns of a people whose perc eption s differ from those of th e West." The Review of Books and Religion KOREAN CATHOLICISM IN THE 70'S ISBN 0-88344· 227· 2 Paper $2.95 by Bicrnatzki. lm , and Min PATTERNS OF INDIAN THOUGHT "This is one of th e most com prehe ns ive and so phis ticated surveys of the attitudes of a Ch ristian community in a mi ssion country ever by John B. Chethimattam undertaken . The almost 70 pages of tables and 170 page s of text "The great religi ons of th e wo rld face a common challen ge: to reveal stro ng dissent from Rome's position on birth contro l, rela­ en gage in dialogu e and to help build a com mon world. .. . Ar yan, tivel y cen trist social a nd political views, acceptance of Va tican Il' s Hindu, Buddhist, Jain , Sikh , Mu slim, and Chris tian ha ve all in ­ innovations, and useful data on ascetical an d ecclesiastical mat­ teracted to produce th e existing situa tion, and at th e same tim e ters." Best Sellers have kept th eir identity. Thi s short study presents a brief histor y of ISBN 0·88344· 265· 5 Cloth $12.95 thi s dialogu e a nd aims to sho w that no single tradition can claim a mon opoly of truth." Theolvxy Dixest MOTHER INDIA'S CHILDREN ISBN 0·88344-375· 9 Cloth $4.95 by Edward Rice CONSCIOUSNESS AND REALITY " A superb, sensitive bonk about yo ung people in India . Th e sco pe by John B. Chethimattam of thi s book is wid e; it cov er s traditional India, urban India , chang­ ing India, and emigra tion and im migra tio ns . The author inter­ " De tails th e va rious Indian spiritua l ways and then sh ows the viewed many young people and qu ot es th em a t length. There are com mon eleme nt s amo ng th em that might con stitute the Eastern many full-page bla ck a nd white photogr aphs. Highly recom­ approach to reality. . . . Well-done sy n thesis of diff erent religi ou s mended for world culture classes ." Catholic Libraru World a p proaches." First Skin ISBN 0·B8344·3 13·9 . Paper $2.95 I~B N 0·88344·066·0 Cloth $5.95 How the ICC churches are distributed over Indonesia is shown in the following table: TABLE 6 The Distribution of Members of ICC Churches in Indonesia %of Region Members Congregations Ministers Churches region's Number % Number % Number % No. % pop'n 1. 2. 3. 4. Sumatra 1,941,511 26.0 4,138 30.6 2,930 32.3 9 18.8 8.5 Sulawesi 1,241,542 23.0 2,506 18.5 1,887 20.8 12 25.0 14.5 East Indonesia 855,000 15.9 · 1,930 14.3 1,260 13.9 3 6.3 42.5 S.E. Islands 575,817 10.7 1,714 12.7 1,236 13.6 2 4.2 12.8 Central Java 245,769 4.6 1,254 9.3 516 5.7 6 12.5 1.0 Met. Jakarta 192,003 3.6 604 4.5 606 6.7 7 14.6 4.3 East Java 178,926 3.3 657 4.9 375 4.1 4 8.3 0.7 Kalimantan 135,649 2.5 619 4.6 207 2.3 3 6.3 2.6 West Java 18,890 0.4 72 0.5 28 0.3 1 2.1 0.08 Bali 4,733 0.1 42 0.3 25 0.3 1 2.1 0.2 TOTALS 5,389,841 100.0 13,541 100.2 9,070 100.0 48 100.2 4.3

The figures in columns 1,2,3, and 4 are the percentages of the ICC fellowship found in that region in the category indicated. The figures in the column to the far right represent the percentage of church members in the population of the region, according to the 1971 census. This is not 100% accurate because there are 10 churches having congregations and members outside the region they are domiciled, but most of the members and congregations are found in the region where the church's headquarters is located.

From these figures it is clear that "the outer regions," urban churches (27.7%). Sumatra, Sulawesi, East Indonesia and the Southeast Islands, rank 3) Age characteristics: as first, second, third and fourth in the number of Christians, a) Age from the time the Gospel entered: 7 (16.3%) are congregations and ministers. In respect to the percentage of the "old" churches, begun before 1849; 20 (42.6%) are population registered as Christian, the rank order is East In­ "adult" churches, begun between 1850 and 1900; while donesia, Sulawesi, the Southeast Islands and Sumatra. In other the remaining 20 (42.6%) are "young" churches, begun words a very large percentage of the Christian community is after 1900; found in the most sparsely populated regions while the most b) Age since the church became autonomous: 20 are "old" densely populated and developed areas (Java, Bali, Lombok) have churches (42.2 %), established between 1924 and 1941, very small numbers (and proportion) of Christians. No member 15 are"adult" (31.9 %), established between 1945 and churches of the council are domiciled in Aceh, Riauw, [arnbi, 1959; and 12 are "young" (25.5%), established after West Sumatra, Bengkulu and Lampung provinces and the western 1960. Southeast Islands. However there are congregations of ICC 4) Size characteristics: small churches (up to 50,000 mem­ member churches to be found in all those provinces. bers) number 26 (55.3%); medium-sized churches Such is the Christian Church in Indonesia that is already (50,000-250,000) number 16 (34%); and large churches theologically one, but not yet sociologically one. While the data set (250,000 up) number 5 (10.7%). forth and analyzed in the following sections of this chapter is Most ICC churches are ethnic, rural, older and smaller, while taken almost exclusively from the case studies of the ICC fewer are regional, urban, younger and larger. churches, the picture that emerges would be relatively applicable Theological-ecclesiological backgrounds as well to the other Protestant and Pentecostal churches described 1) Twenty-four churches belong to the Reformed-Calvinist briefly above. The sections immediately following continue to tradition (51.1 %); examine, in more detail, what the churches are in various dimen­ 2) 5 grew out of the Christian Reformed-Gereformeerde­ sions of their life. Calvinist tradition (10.6%); 3) 7 grew from the "Lutheran" tradition of the Rhennish Missionary Society (14.8 %); The Organization and Structure of the Churches 4) 4 fall squarely in the Pentecostal tradition (8.5%); 5) 3 belong in the Methodist stream (6.4%); The building materials and principles used in structuring and 6) 2 are Mennonite in background (4.3%); organizing the churches have various origins. 7) and the last two are mixed in background (4.3%). The theological-ecclesiological tradition that stands out Some Key Characteristics of the ICC Member Churches among the non-Roman churches in Indonesia is the Calvinist, represented by 29 churches (61.1 %), all springing from Dutch and Sociological traits Swiss missionary efforts. 1) Twenty-four churches are predominately ethnic in charac­ ter (51%) while 23 are basically regional (territorial) churches (49%). Ecumenical ties of the ICC churches: % 2) Twenty-two are basically rural churches (46.8 ) , 12 are 1) Forty churches have ecumenical relations with churches mixed rural-urban churches (25.5 %), while 13 are largely and mission bodies overseas (83%): 21 churches have bilateral relations with one church 1. Of the 33 churches that provided information, 60.4 percent (43.8% ); have reenacted their church orders since the church became au­ 19 churches have multilateral relations with several tonomous, 40 percent more than once. churches or mission agencies (39.6%); 2. While 9 churches (20.4%) reported that their church orders 8 churches (16.7%) have no such ecumenical relation­ were functioning quite adequately, 23 (53.5%) said their constitu­ ships. tions and bylaws needed to be reexamined. For 18 churches these relationships are strong, close, d. The state of church organization in practice is revealed in significant (37.5 %), while for 22 churches they are not very strong answers given by 25 of the 43 churches to the question of whether or determinative in their total life and work (45.8%). there was significant difference between the letter of the constitu­ 2) Eight overseas churches or mission agencies enjoy ecu­ tion and bylaws and the everyday practice in the life of the church. menical relations with more than one Indonesian church: Of these, 12 percent said there was no significant difference; 16 percent said there was some, but not very significant difference; Bi- Multi­ 24 percent indicated sufficient, but not critical difference; while 32 lateral lateral percent said the difference was so great as to be a serious problem. Netherlands Reformed Church Mission Bd. 7 13 In discussing these problems, it was frequently noted in the Netherlands Christian Reformed Churches Mission Bd. 4 o reports that the efficient functioning of church organizations is United Evangelical Mission (Gennan) 2 5 dependent on two factors: competent and dedicated personnel, Basel Mission (Swiss) o 5 Overseas Missionary Fellowship (Internat'I) o 10 and adequate financing, both of which are too frequently in short United Church of Christ (U.S.A.) o 4 supply. The following sections will examine leadership and fi­ Presbyterian Church of Ireland o 3 nance in the Indonesian churches. Lutheran Church of America 1 3

3) Churches in the ICC have extensive membership in inter­ Leadership in the Indonesian Churches national, ecumenical and confessional bodies: Both the quantity and quality of leadership was hypothecated to 22 churches (45.8%) belong to the Christian Conf. of Asia be one of the key problems of the Indonesian churches in this 19 churches (39.6%) belong to the World Council of Churches overall survey. The research results confirmed this hypothesis. 20 churches (42.5%) belong to the World Alliance of Reformed Churches 5 churches (10.7%) belong to the Lutheran World Federation Some central dimensions of the leadership situation will be sum­ 4 churches ( 8.5%) belong to the Reformed Ecumenical Synod marized here. 2 churches ( 4.3%) belong to the World Mennonite Council 1 churches ( 2.1 %) belong to the World Methodist Conference Full-time Church Workers Overall this represents a remarkably widespread, dynamic net­ work of two-way ecumenical experiences and relationships that Relatively complete, comparable data on the leadership situation both broadens understanding and enriches the experience of all in 32 churches could be assembled. All of these churches reported parties. having ordained ministers. Twenty-five (78%) also employed

/I gospel teachers" or evangelists. Eleven churches (34%) em­ ployed "congregation teachers," and eight (25%) employed both. Aspects of the Organization of the Churches The ministers' sample from the 32 churches consists of 1,930 persons or 66.6% of the total number of ministers serving the ICC olity formulated at the time of autonomy was based primarily churches on which statistics are available. Of the sample, 53% Pon ecclesiological tradition, but was influenced structurally, serve full time in local congregations; 12 % serve in specialized and even more so functionally, by the social, cultural and political ministries as chaplains, teachers, in laity training programs, etc.; structures and processes with which the churches interacted as 11% minister on the presbytery or district level and 4.6% on the they developed. synod level; 9% serve the congregations in a yoked parish. a. Three levels of church organization are evident: Among these ministers, 8.3% have had no theological educa­ 8 churches (17.2%) have a four-level structure; tion at all; 13.4% have two to three years of theological study 25 churches (53.2%) have a three-level structure; following six years of elementary school; 37.4% have three years

8 churches (17.2%) have only two levels; and of theology after a junior high school diploma and 19.1 % have a 6 churches didn't give enough data to classify them. B.Th. degree-three years of theology after a senior high school b. The basic principle in church organization (i.e., the level diploma. Eleven percent have a full B.D., M.Th., or S.T.M., while

at which decisions affecting the life and work of the church are 1 % have earned the Ph.D. orTh.D. degree. There is no data on the made) shows seven discernible patterns among the 35 churches remaining 10%. Thus only 30% of the ministers serving ICC that could be classified; two are pure or unitary (1 & 2) while five churches have academic-level theological education. are mixed. Of the 63.4% of ministers for whom their churches know their 1. "congregational" level rules in 4 churches (9.3%), years of service, more than half have served less than ten years, 2. "episcopal" form functions in 2 churches (4.7%), while the rest have served more than ten years.

3. "congregational-synodal" functions in 8 churches Of the 1,930 ministers in the sample, 3.1 % are women. Only 9 (18.6%), of the 32 churches (28%) report having women ministers. And 4. "presbyterial-synodal" in 2 cases (4.7%), only two churches report a noticeable number: 20 percent by the 5. "synodal-congregational" in 11 cases (25.6%), Church of Jesus Christ (Pentecostal) and 17 percent by the 6. "synodal-presbyterial" in 7 cases (16.3%), Minahasa Evangelical Christian Church (Reformed). 7. "unitary fellowship" -none of the three levels-is domi­ It was noted above that 3,484 ordained ministers serve nant in the East Java Christian Church (2.3%). 5,389,841 church members, or 1,547 persons per minister on the c. The problem of church order for many ICC churches is average. However, a large percentage of Protestant Christians do evident in two sets of figures: not receive regular ministry from an ordained person, but from an evangelist or congregation teacher. Eleven of the 43 churches tions that educate or train church workers, including ministers, supplied data on the ministry provided to their congregations (a evangelists, congregation teachers, teachers of religion, etc. An sample of 26%). Twenty-six percent of the congregations in that analysis of the main factors or characteristics that apply to these sample had their own minister; 41 percent had their own theological/ schools helps to reveal the current process, con­ evangelist or congregation teacher, while 33 percent were served ditions and problems of theological education in Indonesia. regularly by neither, but by someone with no training. Thus the Altogether these 39 institutions, established between 1868 burden borne by ordained ministers in Indonesia is very heavy, and 1973, registered nearly 2,400 students. Thirty-three of them equalled only by the burden borne by the congregations receiving employed 211 full-time and 190 part-time teachers. less than adequate ministry. Sixty-seven percent of the schools, enrolling 47% of the stu­ % The churches did/could not provide data on the education of dents, were sponsored by one church. Eight schools (20.5 ) , evangelists and congregation teachers. Generally they receive two to three years of formal though nonacademic training after graduating from junior high, or, in some cases, elementary school. On Java the level of education is somewhat higher. Usually "Only 30 % of the ministers serving ICC they work under the supervision of a nonresident ordained minis­ churches have academic-level theological ter. Many congregation teachers double as teachers in the village education." elementary school. And- many church workers are forced to find supplementary work because of inadequate remuneration from the church. educating 27% of the students, were sponsored jointly by two or Obviously in such a leadership situation the service of part­ % more churches. Three institutions (7.7 ) , enrolling 16% of the time and voluntary workers is very important. Unfortunately the students, were operated by Christian universities. research could not secure satisfactory statistics in this respect. But Fifty-nine percent of the schools, educating 43% of the stu­ the very uneven data that did come in suggests that on the whole dents serve a single church. Fifty-seven percent of the students are the churches have not utilized sufficiently or appropriately either educated in 16 institutions (41%) which serve several or many women or youth in the offices of elder and deacon. churches. Forty-one percent (16 schools) offer education at the academic Ecumenical Workers from Partner Churches Abroad level (B.Th./B.D./S.T.M. degrees). Fifty-two percent of all stu­

dents study in these schools, 20 % at the B.Th. level and 32 % at the Fifteen (33.3%) of the 45 churches on which data was available Master's level. It is encouraging to note that the percentage of have not requested nor received ecumenical workers from over­ students seeking academic-level theological education is consid­ seas churches. In 1975, 30 churches and 7 institutions listed a total erably higher (52%) than the percentage of ministers with of 195 ecumenical workers. Ten or more worked in each of 6 academic degrees (31%) presently serving churches. churches and 1 university; 7 churches and 1 institution each Candidates for the pastoral ministry (54% of all the students), received 5 to 9 workers, while 17 churches and bodies received are educated at 48.7% of the schools, but not a few from other less than 5 workers each. schools will undoubtedly be ordained eventually. Twenty-three Eighty-two percent of the workers coming through ICC percent of the students study in schools that specialize in training channels (143 persons) fell between 30 and 49 years of age. Men evangelists and congregation teachers. And at least 20% study in made up 73.4% of the workers while 26.6% were women. six schools for the training of teachers of religion in the schools. In national origin, 38.7% were Dutch citizens, 20.3% Ger­ Two schools, enrolling 3% of all students, educate for women's man, 16.8% American, 11.9% Swiss and 4.2% Australians, while work only, though other women are enrolled in schools educat­ the rest came from the United Kingdom, N. Zealand, South Korea, ing ministers and teachers. Canada, India and Sweden. Only 2 % carne from Asia, no more As far as distribution of the schools is concerned, there were than ten years ago. few surprises. Java, which serves as host to 42 % of the ICC Seventy-six percent are from Europe, 63.7% being sent by member churches but embraces only 13% of the total number of four bodies: the Netherlands Reformed Church, the Netherlands Christians, boasts 33 % of the schools, with 37% of the students. Christian Reformed Churches, the Basel (Swiss) Mission and the But many of these students come from and will return to the "outer

United Protestant Mission (German). The remainder are sup­ islands." Java and Bali do contain over 65 % of Indonesia's popula­ ported by 20 other church and mission agencies, 6 of them from tion. the United States. Thirty-three percent of the schools (13) are relatively long established and richly experienced in training church workers. nly 28 percent of these workers are ordained and 24 percent They enrolled 40% of the theological students. However, 60% of O are engaged directly in church work. Thirty-seven percent the students are found in relatively recently established or reor­ are in education, half of those teaching in theological schools. ganized schools; 19 (48.7%) were established after 1965! Eighteen percent are involved in medical/health work, and Classification of the schools by size of student body reveals

another 18% in socioeconomic (development) ministries. that 13 schools (33%) were very small (under 50 students), 13 Of these ecumenical workers, 94.4 percent (135 persons) have (33%) were small (50-99 students); 4 (100/0) were large (100-149 served in Indonesia no longer than six years; only two (1.4%) for students), while 3 (7%) were very large (over 150 students). On the more than nine years. This suggests that the day of career mis­ whole the larger were also the older schools. sionaries is largely past for the churches concerned. Nineteen schools (49%) have less than 8 full-time teachers, while 12 (31%) have 8 or more. Of the 211 full-time teachers, only

28 % are expatriates. The Indonesianization of faculty has pro­ Institutions for Educating Church Workers ceeded quite far in the Protestant theological schools, the number of Indonesian teachers having increased remarkably since 1965.

Data was collected from the church studies and from the report of But in the Higher Theological Schools (the SITs), 39 % of the an ICC task force on theological education concerning 39 institu­ full-time teachers still carne from overseas. With regard to financing these theological education institu­ 2. that there is not one pattern of leadership applicable to all tions, at least 21 or 54 % are still dependent on overseas sources for levels of church organization, but differing patterns; 50% or more of their operating costs. And the data does not 3. that there are observable differences in patterns of leader­ suggest that the Indonesian churches are progressing in their ship in churches with different sociological characteristics, as ability to support institutions training their future ministers and follows: other church workers. a) In rural churches the traditional pattern is very strong and Consequently there seem to be a number of substantial prob­ the personality of the leader is a prominent factor. The terms most lems facing the schools training workers for the ICC churches, used to describe the pattern were traditional, authoritarian, despite the progress that has been made in certain respects since hierachic, unitary, feudal, "papa-ism", bureaucratic. 1965. Among the more urgent are the coordination and integra­ b) The urban churches generally get the better-educated tion of theological education, both the curricula and the number leaders, but there was no discernible uniformity in the pattern and distribution of the schools, as well as increasing self-reliance described by the researchers. in .supporting the schools financially. Both the Association of c) The mixed urban-rural churches had some of the charac­ Indonesian Theological Schools and the ICC are seeking ways to teristics of the rural churches, with emphasis on traditional­ help the churches tackle these problems. authoritarian-"papa-ism", but also the "democratic-rational" The training of lay church workers takes place in two ways: (1) pattern was emphasized. continuing programs held in laity training centers bringing The administration of the questionnaire was insufficiently people in for courses, and (2) mobile programs operated by church uniform and controlled to justify considering the results reliable, leadership held in the congregations and presbyteries. especially since they differed so markedly from the results of the Eleven laity training centers are operated by ICC churches, all observation just summarized. The only conclusion that can be established after 1968: two each in North Sumatra and South drawn with confidence is that the pattern of leadership in the Sulawesi, four in Java, and one each in Irian [aya. Kalimantan and churches is confirmed as an important problem, and is one that Bali. Three types of programs are evident: several month-long deserves and requires further research. courses for particular categories of lay persons, medium-length courses of several weeks and short courses lasting only several days. Evaluation of the Leadership Situation

Eleven churches also carry on IIgo structure" programs to serve the needs of two types of people. One program has courses Six questions were put to the church researchers based on the data for session members, Sunday School teachers, religion teachers in collected and the analysis done on those aspects of the leadership schools, etc. The other consists of retreats or consultations for situation summarized above. Their answers constitute an overall particular categories of lay people such as educators, lawyers, evaluation. health personnel, politicians, artists, farmers, ministers' wives, 1. Is the number of church workers sufficient? etc. Sixty-two percent of the churches replied that the number of Since 1972 both the Ecumenical Institute of the ICC and the full-time workers was insufficient to meet the objective need, Department of Education and Communication have been spon­ particularly the number of ministers and more especially those for soring regional as well as national programs of leadership training specialized ministries. But some reports pointed out that their with the general aim of "training the lay trainers." church was not able to support a sufficient number of workers to Despite the fact that lay training efforts are relatively young, meet the obvious needs. having started after 1965 to meet the urgent need for more and 2. Is the quality of church workers adequate? better church leadership, lay as well as professional, 24 or 53.8 Seventy-six percent of the 21 churches that replied stated that percent of the ICC churches are already involved in lay training the quality of workers was inadequate, especially as regards the programs described above. level of their education or knowledge, in view of the widespread, rapid social and cultural change now taking place. 3. Are the facilities for educating church workers adequate? Patterns of Leadership No church stated the opinion that existing institutions for traininc church workers needed expanding, but at least half of the he problem of leadership in the Indonesian churches is not churches in the sample (18 answered this question) were still not T adequately dealt with by addressing the quality and quantity satisfied with the quality of education being provided. The main of leaders. It was a sub-hypothesis of the researchers that the conclusion of the report of the Planning Team for Theological pattern of leadership was also a central dimension. By pattern of Education of the ICC, accepted by the 1975 Central Committee

leadership was meant "the pattern consisting, among others, of meeting of the council, was IIthat it is urgently necessary for the the system, procedures and methods by which a body, organiza­ churches and the Christian community in Indonesia to think tion, activity is commonly led, handled, supervised, im­ about and execute the task of theological education with greater plemented. Included in pattern of leadership are how those led see seriousness" (p. 5). That report went on to recommend that the their leaders, how the leaders see themselves as leaders and those theological education network needed to be consolidated and they lead, and the interaction among the leaders as well as be­ simplified (p. 6). tween the leaders and the led." Data to ascertain these matters was 4. What effect does the level of salary have on the work sought by two methods, observation and questionnaire. Of the 21 attitudes and performance of church workers? church reports that dealt with the subject there appeared many Seventy-nine percent of the reports answering this question differences in the quality of both the data and analysis. Only ten stated bluntly that low salaries paid by the churches definitely approached what had been hoped for. affected attitude and work performance. About half of the work­ The observation method produced three generalizations: ers' time had to be spent in seeking sufficient supplementary 1. that there were three important factors in the background income to maintain their families. of the leadership pattern found in the churches: the sociocultural 5. How adequate is the level of integration of ecumenical environment for the church, the education of the leader and the workers (their adaptation, reception and utilization) in In­ personality of the leader; donesia? The responses to this admittedly delicate and complex ques­ the congregational level. Only some of these churches have sys­ tion were lacking in specificity so that no detailed, in-depth tematic financial regulations, and not all that have them function analysis was possible, indirectly suggesting that this question on the ba sis of them. The habit or mentality of managing th e life merits serious consideration by the churches. and work of the church, including finance, in a rational, systema­ 6. How effective and appropriate is the pattern of leadership tic, planned fashion is still foreign to many village congregations in the church at present? and presbyteries, and to some synods. Everything proceeds from

Jesus Heals a Man with Demons. a painting by I. w. Turun , Bali, 1958.

Of th e 18 churches that replied to this question, only two day to day in th e way and pace dictat ed by tradition. And not too (11%) gave a positive evaluation while 12 chu rches (67%) replied many question s are asked-or an swered-in regard to finance. in th e ne gative ; indeed some an swered "far from satisfactory." In the judgment of th e writer, it is preci sely this inappropriate, There are four main sources of church funding: th e members' ineffective pattern of leadership that constitutes a ba sic fact or in con tribu tions (in money or in kind ), vario us fund-raising ac­ the internal di sturbance and conflict that continue to plague some tivities by members of the congregati on , activities by th e church of the ICC member churches. leadership at other levels for the same purpose and assis tance Leadership and finance are integrally interconnected. from th e partner church(es) overseas. About half of the 30 churches receive incidental help from th e government for build­ ings or special projects/activiti es, and subsidies for church-run Financing the Life and Work of the Churches schools that are certified by the government. Most churches are self-s upporting at the congregational level, and some at th e pres­ The following account is based on reports from 30 churches, but bytery or district level. Eight or nine churches in the council only' 16 of them are sufficiently complete and candid . This fact receive no assistance from outside, ev en at the synod It'vL'1. But mirrors one caus e of problems in th e area of church finance in these churches have minimal synod organization, full -time staff Indonesia-the inability or unwillingness to present periodic, or program. detailed, open financial reports. t is difficult to ascertain how much support of Indonesian All of the churches responding prepare an annual budget at I church programs comes from partner churches because of lack th e synod level; 12 churche s do so at the presbytery level and 13 at of full, periodic financial reports and their exam ination by au­ ditors. Not one of the 30 church reports contains a financial report whatever it is-does not work very well in practice. The financial encompassing all aspects of the life and work of the church, even traffic doesn't flow smoothly. Bottlenecks, accidents, break­ at the synod level, let alone at other levels. Several researchers downs, can and do occur at any and all levels. emphasized that no one in their church knew the complete finan­ cial condition of the church. Five churches (16.7%) received aid Financial accountability in the churches is a vexing problem, from overseas, but the amount or percent could not be deduced according to 12 church reports. In 12 others the matter was not from their reports. Eight churches (26.7%) received funds from dealt with clearly, or at all. Only six church correspondents (20% partner churches for less than 50 percent of their synod budgets. of the sample and 12.5% of the ICC churches) reported that finan­ However, 12 churches (50%) received between 60 and 97.5 percent cial accountability proceeded smoothly as prescribed by the of their synod-level income from partner churches. This aid makes church. possible the functioning of the synod organization and programs, Generally financial accounting is supposed to be presented including economic development projects and capital for building periodically to the plenary body at each level and examined by a projects, which (except for local church construction) comes al­ "verification committee" whose report and recommendations are most wholly from overseas. acted upon by that plenary. This usually takes place, more or less, at the synod level, sometimes at the presbytery level and only occasionally at the congregational level, except in some city con­ gregations. There seemed to be a Widespread reluctance to deal Copies of most back issues of the former Occasional Bulletin openly with financial business, perhaps due to the minority posi­ from the Missionary Research Library are available for $3 tion of Christians in society, to the evident weaknesses in finan­ each ($2 if payment accompanies the order) from the cial administration and to the fact of outside aid, which many feel Publications Office, OMSC, P.O. Box 2057, Ventnor, NJ is best kept confidential. In the congregations, income (contrib­ 08406. utions and collections) is frequently reported, often verbally and in some detail, but expenditures less so. Mismanagement of church finances is not infrequent, some­ Not much can be said, from the data reported, about the times due to lack of continuous, detailed oversight, other times to system of remunerating church workers. On the whole, with the lack of honesty. In the last few years (since 1971), however, prog­ exception of urban congregations, church workers' salaries are ress has occurred in financial administration and accountability, substantially lower than those of persons with comparable educa­ as well as in the management of the churches' assets. tion and experience. Also, as a rule, the lowest-paid church work­ ers are the evangelists and congregation teachers who are usually Stewardship programs were reported by 16 churches (53% of supported by the congregations they serve, but at a minimal level. the sample and 36 % of the ICC churches). But there was clearly no There is not much money in many villages. common understanding of the term "stewardship." Some churches described programs to improve the level of understand­ In regard to finance traffic (flow of money) in the church, ing and awareness of church members of their responsibility for three patterns are discernible. In churches that are largely self­ the work of the church in the broadest sense. For other churches supporting, the movement of money is in one direction-from "stewardship" seemed to refer primarily to projects or efforts to the congregation outward (or upward) to support the organization improve the life of the Christian community. Another group of and programs first at the presbytery or district level, then beyond churches mentioned activities to improve the management of to the synod level. In those churches still heavily dependent on existing projects and enterprises to directly assist church finances. outside aid, the funds come to the synod treasury and are distrib­ Not a single church correspondent reported efforts to study the uted to people and programs of the presbyteries and local congre­ problem of stewardship theologically, sociologically or in terms of gations. This too is largely one-way traffic, downward or inward. Indonesian cultural patterns. Nevertheless, despite these differ­

A third pattern, movement in both directions, occurs in churches ing understandings of stewardshipI it is notable that fruits of that generate their own income from within, in part, and receive these efforts were beginning to appear. help from outside for the rest. Three patterns are also evident in the matter of determining A questionnaire was administered to seek data on the aware­ the amount of money from the local congregations that goes to ness of church members of their responsibility for supporting the support organization and programs at the presbytery and/or church financially. Unfortunately only seven church correspon­ synod level. One system fixes the amount of contribution or dents (23% of the sample and 14.6% of the ICC churches) were assessment incumbent on the local congregation to be deposited able to administer it and analyze the results in the prescribed regularly with the presbytery treasurer. He, in tum, is supposed manner. Since those seven do not constitute a reliable sample of to deposit a fixed amount with the synod treasurer, the difference the Indonesian churches, the results cannot be considered repre­ between receipts and that payment representing the presbytery's sentative. They do suggest, however, that there are possibilities income. Another system calls for the local congregation to forward for improvement in self-support, if only the churches can raise the to the presbytery treasurer a certain percentage of its income: 20, awareness of their members both as to their potential and to the 50, some as high as 80 percent. The presbytery treasurer pays responsibility they have for the financial support of their church. certain salary and program items from these funds and then de­ posits a fixed percentage with the synod treasurer to cover Several conclusions can be drawn concerning the financial synod-wide expenditures. A third system calls for the entire col­ problems of the Indonesian churches. lection on certain Sundays and holy days to be forwarded for the First, it is necessary to understand what the real financial support of particular institutions, projects or programs at the problem of the church is, namely, to liberate church members from presbytery and synod levels. The congregation's expenditures are the obstacles to fuller realization of their actual support potential, supposed to be covered by the collections on nondesignated Sun­ on the one hand, and, on the other, to clear away the obstacles to days. maximal utilization of the money contributed for the life and work While the systems differ, there is one thing that seems to of the church. What are those obstacles, and their source? obtain in most churches, according to the reports: The system- The first is theological. There is a need to provide church members with a clear understanding of what the Church really is in God's plan of salvation of and ministry to the world. The Church needs to comprehend its task and vocation. Special Offer The second is spiritual. It is necessary to nourish in church members a strong and true conviction of their place and role in the Prices for bulk orders of the Occasional Bulletin shipped post­ Church as those responsible for the fellowship and ministry of the paid to one address in the U.S.A. body of Christ in the world. 5 to 25 copies-$1.75 each 51 to 100 copies-$1.25 each Clearing away these two obstacles will go a long way toward 26 to 50 copies-$1.50 each over 100 copies-$1.00 each destroying the egoism of the local congregation and presbytery that often hinders smooth financial traffic within the various For bulk orders shipped to one address outside the U.S.A., the levels of the church, and toward increasing the self-confidence cost of postage is additional. necessary to break out of dependence on outside financial sup­ For mission agencies that wish to order and pay for bulksubscrip­ port. tions to the Occasional Bulletin to be sent individually to their A third obstacle is lack of understanding of the real needs to headquarters staff, board members, and missionary personnel, be met by the church's programs of ministry, and how far the the cost is $3.00 per year postpaid worldwide, when a minimum church is from meeting them. In other words, there is a need for of 25 subscriptions is ordered and paid for at one time. This is a more information about, as well as more open management of, 50% saving off the regular subscription price of $6.00 per year. church finances. Send inquiries and orders to: Publications Office, Overseas The fourth obstacle to be overcome is lack of understanding of Ministries Study Center, P.O. Box 2057, Ventnor, New Jersey, and skills in financial administration: budget making, bookkeep­ 08406. ing, accounting, preparing balance sheets, etc. The financial problem of the church is neither central nor independent. It is a consequence of other problems: theology and spirituality, structure and organization, leadership. Positive ap­ and vague, particularly as regards oikumene and the sacraments. proaches to those problems could certainly be expected to facili­ . . . It appears too that the fruits of the church's teaching, through tate solving the financial problem of the churches. Failure to preaching, catechism classes, bible study groups and courses, advance in the theological and leadership spheres can also be etc., is quite unsatisfactory...." expected to stymie efforts to break through in the financial sphere. That evaluation, from a church correspondent whose main task happens to be education and nurture of the laity, may sound rather heavy or harsh. But if it is recalled that it is based on the The Understanding of Church Members Regarding answers of a weighted sample, considerably above average in the Church and the Christian Faith education and church experience, the general conclusion that the research does not give a basis for feeling satisfied with the degree The research design called for using a questionnaire to ascertain and range of understanding of church members about several how a representative sample of Indonesian church members un­ basic topics of the Christian faith and the Church, could, it seems derstood the Church and their faith. However, only seven of the to the writer, be justifiably drawn. church correspondents (23.3% of the 30 case studies and 14.6% of This concludes the description and analysis of what the the ICC churches) succeeded in administering the questionnaire Church in Indonesia is. After picturing the whole, a close look was and preparing an analysis of the results. Close examination taken at each of its basic life-support systems: its physical struc­ showed that the sample is far from representative of the 48 ture, its brain and nervous system (leadership), its heart and member churches and, further, that the respondents were not a circulatory system (finance) and its spiritual condition (self­ cross section of church members but a select group-better edu­ understanding and understanding of the faith). cated and more active in church life than the average. Thus no Knowledge and comprehension of the fact that these parts or attempt is made to summarize the data and conclusions. Instead systems interface, interlock and mutually affect each other is the general conclusion of the correspondent of one of the seven necessary to understand what is being done by the churches in churches, similar to remarks by others, is excerpted. Indonesia. The description and analysis of how they function " ... the understanding of church members is very limited through their varied ministries follows.

Perspectives for Understanding theIndonesian Church and Its Mission

2. What the Christian Church Does

IT GROWS: Church Growth Numerical Growth

As is already clear, the Gospel, true to its nature, has grown A more or less representative sample consisting of comparable steadily in Indonesia, sometimes imperceptibly, at others almost figures from the 1940s to 1974-1975 could be secured for 21 ICC unrestrainedly, at times the quantitative growth standing out, at churches. Average annual rate of growth* figures were computed others the qualitative. In recent years much has been written for four categories, as follows: about extraordinary church growth in Indonesia. What are the facts, the factors and the implications?