IJSS.Vol.13, No.1, September 2017

THE ESTABLISHMENT OF GEREJA KRISTEN JAWI WETAN (GKJW) TUNJUNGREJO YOSOWILANGUN SUBDISTRICT LUMAJANG

Ismaul Fitroh 2

Abstract Tunjungrejo is one of the unique village located in the region of Lumajang. The uniqueness of the village can be seen in the presence of Protestant religion. Other uniqueness are their house of worship, namely Gereja Kristen Jawi Wetan (GKJW). Brontodiwirjo has an important role to the development of Protestant in Tunjungrejo. Brontodiwirjo as forest loggers Tunjungrejo is also a teacher of the gospel in this region. Along Tunjungrejo forest clearing, many newcomers who are Christians and non Christians. To maintain the existence of Protestant Christianity, Brontodiwirjo as forest loggers Tunjungrejo apply the rule that people who want to settle in the region Tunjungrejo be Protestant. From this Tunjungrejo society formed by the belief in one religion. As a result of the continued development of the Protestant Christian church he built a house of worship that is GKJW Tunjungrejo. Keywords: Gereja Kristen Jawi Wetan (GKJW), Tunjungrejo, Brontodiwirjo.

2Lecturer in History Education, University of PGRI Banyuwangi. Email: [email protected]

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Ismaul Fitroh: The Establishment of Gereja Kristen Jawi Wetan (GKJW)...

Introduction for him means European culture. From The Protestant Church in has because it requires that those new converts been known since the time Vereenigde Oost , cut his long hair, leaving the typical Indische Compagnie (VOC). The VOC Javanese clothes, including a dagger, and employees were members of the Protestant dressed in European style, even as far as Church in the Netherlands. To meet their possible to learn the Dutch language. Puppet spiritual needs in Indonesia, with the approval was no longer allowed to watch, as well as in of the VOC leaders in Batavia Church required baptism for those who convert to Assembly was formed in 1602. Furthermore, Christianity. in January 1621 the Christian Church in Coolen was born in Semarang around Batavia celebrate Holy Communion. Worship 1773, and died in Ngoro around 1873. His performed regularly at various places in father was a Russian, her mother from among Indonesia, for example, in Batavia, Semarang the Javanese aristocracy Solo (Akkerren, and ; in line with the expansion of 1994: 69). There is interest from self Coolen trade and VOC in these areas (End, TH. Van namely, because it introduces the gospel by Den, 1982: 96-97). giving him a form of Java. In 1827 he obtained The spread of Christianity in Java, a plot of forest. The forest was, after the open, started with the presence of Maluku residents handed to the peasants in Java. Thus Coolen who joined the Dutch soldiers. They were sent become landlords resident Ngoro, that's the to the main Dutch military region, such as name the new village was established that Batavia, Semarang and Surabaya. The early (End, TH. Van Den, 1985: 271). Nuance Java history of the Gereja Kristen Jawi Wetan on the introduction of the Gospel is not just (GKJW) is determined by two very different skin deep - like the use of language - but more design the Father Emde and Coolen. They than that. He presented the gospel in Javanese represent two conflicting methods of culture. By Coolen, gospel embedded in the missionaries (End, TH. Van Den, 1985: 270). mindset or world view, symbols, and Emde Johannes was born in 1774 in Germany expression are well known in the farming of family farmers. Emde grew up with a strong community of Java. tradition of pietism. Pietism is movement Ngoro member congregation member within Protestantism in the 17-18th century was not baptized and not celebrate holy which emphasized personal piety and communion, because the sacraments were seen by Coolen as things westernized alone. appreciation of the aspects of faith as a Christian faith that need to be considered in But several years later, members of the addition to the true teachings. He grew up in congregation were met with followers Emde. the tradition of 'pietistic' which demands total They heard about the sacraments, and they surrender to Christ, but it soon turned into a want to baptized too. Coolen became angry and drove them from Ngoro, so they are reactionary (Guillot, 1981: 21). End, TH. Van Den (1985: 271) forced to set another village that is mentioned by Emde is essentially a Christian Mojowarno. Since 1844, which became the must accept the "Christian Kebudayan 'which center of Christianity in eastern Java is Mojowarno congregation, under the 18

IJSS.Vol.13, No.1, September 2017 leadership of Paul Tosari. Policies taken 1935 thorough to the east and along the Tosari and Jellesma, a representative of the southern coast of Java. From here it is a Dutch missionaries, is to relieve extreme continuation of the Church Tunjungrejo attitudes Emde and Coolen, by choosing the churches in . The development of middle road (End, TH. Van Den, 1985: 272). Gereja Kristen Jawi Wetan (GKJW) goes at the Jellesma many inmates who went on end of 1899 Mojowarno already has eight missionary activity in regions outside branches, namely; Bongsorejo, Kertorejo, Mojowarno. So that in the area of the new Ngoro, Segaran, Guyungan, Iyug, Pule and evangelization sprung candidates Surabaya. In city GKJW development congregation. It started from an attempt begins in Swaru (1857), Peniwen (1880), reciprocation to the people of Java, then J. Wonorejo-Bantur (1887), Podokrejo (Sitiarjo), Esser (Esser JP's father) in Amsterdam Tambakrejo, Sumberagung. GKJW October 19, 1845 established the Committee developments in residency begins in on Java while cooperating with Zendeling in Maron- (1851), Purworejo-Wates Batavia, evangelism institute is providing (1894), Sindurejo Wonosari, Bulusari, support the missionary artisans, the top envoy Tulungagung, Banjarejo, Jatiwringin, Tonglur Gossner, Heldring and Witteveen. Area and Gadangan. In the regions of begins targeted is Madura and surrounding Tunjungrejo (1897), Tulungrejo (1911), communities. For example Madura Purwodadi (1915), Ranurejo (1922) community in Bondowoso, Bondowoso Wonorejo (1926), Sidomulyo (1929), Jember popping up around New Christian (1931), Purwosari (1933) (Kruger, M, 1959: communities, are like Tunjungrejo Lumajang, 28 ). It can be concluded that Tunjungrejo is Sidoreno, Sidorejo, Rejoagung, Tulungrejo, the most early accept the teachings of Purwodadi, Ranurejo and Wonorejo Protestant and developments in the region entertained by Van Der Spiegel, who died in Besuki GKJW. 1919. Substitute Spiegel is Dedecker assisted Tunjungrejo village which is unique teachers of the gospel tartib Eprayim (Sayala among them; (1) is the earliest villages in the GKJW catechetical materials confirmation region Besuki GKJW development; (2) 99% of Kriten Church Jawi Wetan, 2007: 23). the villagers are Christian Protestant Missionaries were done by the people of Tunjungrejo; (3) Tunjungerejo village has only Europe in the eighteenth century from non- one house of worship that is GKJW church groups (groups that are not included Tunjungerejo. Tunjungrejo GKJW on the group or church organizations, such as establishment is the work of Brontodiwirjo the Colen and Emde), as well as from the opener as forest and teachers of the gospel in established church in East Java to produce a Tunjungrejo. Tunjungrejo village which has group of people called the Church (Kruger M, many unique, then the village Tunjungrejo can 1959: 28). As these areas are divided by the be made the object of research. Through this order; (1) 1845-1860 Brantas area (about background that researchers took the title ), (2) 1860-1885 areas around "The establishment of the Gereja Kristen Jawi central Brantas (about Kediri), (3) 1885-1910 Wetan (GKJW) Tunjungrejo Yosowilangun south of Malang (Malang South), (4) 1910- Lumajang districts ". 19

Ismaul Fitroh: The Establishment of Gereja Kristen Jawi Wetan (GKJW)...

Research Methods observation is a passive participation of In this study, researchers used researchers came across a research object, qualitative methods. In accordance with a tetpai does not get involved in these activities. form of qualitative research and data types, b. In-depth interviews the data collection techniques used in this This study used interview techniques study are as follows: in depth. According to Patton (in Sutopo 2006: 1. Research Setting 228) is flexible in-depth interviews, This research was conducted in rural unstructured open tight, not in a formal districts Tunjungrejo Rowokangkung atmosphere and can be repeated on the same Lumajang informant. The question became more focused 2. Strategies and lead to the depth of information and the Based on the issues raised in this nature of the question to switch over from one research, by emphasizing the detailed subject to another subject (Moleong, 2013: description of the sentence, complete and 200). In this case, researchers can ask profound that describe the actual situation in questions to the informant about the facts of order to support the presentation of data, the an event besides their opinion on events type of research used in this study is a there. Interviews conducted by researchers qualitative study description. Descriptive here with pastors, elders, deacons and analysis is intended to obtain a clearer picture congregation GKJW Tunjungrejo. about the state of ongoing and more emphasis c. Registration Document Archive on the process and meaning. Researchers This technique is used to collect data tried to analyze the data with all the richness originating of documents and archives. Source of his character full of nuances, as close as documents and archives is a source of data possible to the original shape than the often has an important position in research statement of the amount in the form of (Sutopo, 2006: 80). Types of documents numbers (Sutopo, 2006: 40). collected in the form of securities of the village The strategy used is a single case study. Tunjungrejo, GKJW and baptism certificates, Described by Sutopo (2006: 140) that a single 4. The Validity of Data case study focused on the goal by one In this research, there are several ways characteristic. This means that research is that can be selected for the development of done only on one target, one location or one the validity of the research data. The validity subject of the village Tunjungrejo. In this of the data is an important concept that is study, considering the issues and focus of updated from the concept of validity (validity) research has been determined in a focused and reliability (reliability) according to the and specialized so called case study stuck version of positivism and adapted to the (embedded case study research). demands of the knowledge criteria and 3. Data Collection Techniques paradigm itself. Testing the validity of the data a. Observations in this study using triangulation to get valid Observation conducted by researchers data. Triangulation is a technique that utilizes is the observation of passive participation. In data checking something else beyond the data this case Sugiyono (2010: 312) explains that for the purposes of checking or as a 20

IJSS.Vol.13, No.1, September 2017 comparison against the data. Triangulation is natural conditions (Sutopo, 2006: 105). The used in this research is triangulation of data process of analysis in this study using an sources and triangulation methods. interactive model where each unit data a. Triangulation of data sources obtained from diverse data sources always Triangulation in this study directs linked or compared with other data units to researchers to use various sources of data find a variety of things that are required available means that the same or similar data according to the purpose of research. In this will be more stable when excavated from the analysis model using the analysis developed truth several different data sources. by Miles and Huberman (in Sutopo, 2006: Researchers can obtain from sources (human) 113) consists of three grooves activities, Different position with depth interview, so namely; (1) Reduction of data; (2) Servings of that information from sources that one can be data (3); Conclusion withdrawal and compared with information from other verification. sources (Sutopo, 2006: 93). The data used in Results and Discussions this study of archives and documents and Geographical Conditions court records regarding profi, the diversity of Lumajang, is a district in East Java the circumstances, the implementation of province, Indonesia. Its capital is Lumajang. teaching history, constraints and ways to The district borders on the north , overcome that teachers face in teaching the Jember district on the east, the Indian Ocean history of local history. in the south, as well as Malang in the b. Triangulation method west. consists of 21 Triangulation methods can be carried districts, divided again over 197 villages and 7 out by a researcher by collecting similar data villages. The central government in the but using a technique or method of data District Lumajang. Lumajang regency consists collection different and even more clearly the of 21 districts, namely: (1) Candipuro; (2) effort leads to the same data source to test the Gucialit; (3) Jatiroto; (4) Kedungjajang; (5) stability of the information. From the data, the Klakah; (6) Kunir; (7) Lumajang; (8) Padang results are then compared and conclusions (9) Pasirian; (10) Pasrujambe; (11) drawn stronger data validity (Sutopo, 2006: Pronojiwo; (12) Randuagung, (13) Ranuyoso, 95). In this study, collecting data about the (14) Rowokangkung; (15) Sukodono; (16) profile GKJW Tunjungrejo, circumstances Sumbersuko; (17) Senduro; (18) Tekung; (19) GKJW congregation, noting documents and Tempeh; (20) Tempursari; (21) Yosowilangun direct observation. (http://id.wikipedia.org/wiki/Kabupaten_Lu 5. Data Analysis Techniques majang. Retrieved on June 12, 2016). The analysis conducted in this study is Tunjungrejo village located in the inductive. The nature of inductive analysis is southern part of the District Yosowilangun, closely related with the flexibility and Lumajang with an area of 509 hectares. openness of research and emphasize the Tunjungrejo village bordering Yosowilangan importance of what is happening and are Kidul and Lor village in the north, the village found in a field that is essentially based on the Wotgaleh west, Yosowilangun Kidul village special characteristics of the context under east, and the village Wotgaleh south (see 21

Ismaul Fitroh: The Establishment of Gereja Kristen Jawi Wetan (GKJW)... attached map 3). Altitude Tunjungrejo village churches in Indonesia used as a church by the area approximately 10 m above sea level. name of ¬Indische Krek, the church belongs to Most of the population are farmers. Gaminten the state regulated, controlled and financed by time is the main river and the only one in the the state (Kruger M, 1959: 135). Village area Tunjngrejo and be a source of The entry of the interim administration irrigation water rice fields. The 3 km long of England from 1811-1815 (capitulation river and flows from north to south to the Tuntang) create new policies, including South Seas (Trawaca, et al 1997: 22). conduct of business missions to the natives of the first on the island of Java. Evangelism is Beginning Missionary in Tunjungrejo done with the use of envoys from missions In those days the church VOC does not British association which is a new policy of attempt to take the Gospel to the people of Governor Raffles as the official representative Java. Church in VOC was indifferent to the of the British government on the island of missions. That's because VOC concerns when Java. the church to evangelize will increase Based on the approval of London in indigenous resistance to VOC which adversely 1814 between the Dutch and the British then affects the VOC in the economy and will also in 1815 returned to the Dutch Indonesia. The cause a conflict of religions. VOC is a trade return of power into the hands of the Dutch organization with interests mainly in the East Indies government, the political situation economic field. In connection with that, the in Indonesia such as the VOC era. About direction of church development is also under evangelistic efforts are always closely the influence of economic policy VOC. VOC watched. With the Padri War and Diponegoro actually have the authority to support the War is an experience of the Dutch East Indies. church to make efforts spread of religion, but To avoid losses that are not expected, the the VOC is less concerned with the problem Dutch set a ban on business missions to that, to the extent they are not related to abiding society embrace Islam and closing the economic interests. island of Java from a missionary (Kruger M, Churches that have formed since the 1959: 158). VOC looked not fulfill their duties and Evangelism in Java operated by vocation as a container formation and the someone Nederlandsche Zendeling growth of the Christian church, especially for Genootschap (NZG) fully hesitations, because the natives. In accordance with octroinya Java is an area that many followers of his rights (license monopoly) that the funds and religion, Islam while evangelism is prohibited the power it has to be to help the process of to people who are devout converts to Islam evangelization that (End 1985: 270). The (End 1982: 187). Evangelism NZG institution nature of the closed church services and all which is an association of missionaries in the limited only for the elite of Europe and the Netherlands have an important role in the Netherlands are making increasingly wide history of the church in East Java, including in range of up never made it to the indigenous Tunjungrejo Lumajang. people, however the Zendeling working on it. Evangelism in East Java is done by Since the dissolution of the VOC in 1799, people "lay off" of a missionary institute in 22

IJSS.Vol.13, No.1, September 2017

Europe. "Lay off" are people who do not have After the forest was opened, handed to the educational background of Theology, but the peasants in Java. Thus Coolen become knowing or controlling the contents of the landlords resident Ngoro, that's the name the Bible. In the history of the Protestant religion new village was established that (End, TH. Van in East Java was originally defined by two very Den, 1985: 271). Since then Coolen and his different design namely Coolen and Emde. followers began to depart from Mojoagung to They represent two conflicting methods of Forest Ngoro to open a path. In a short time missionaries (End, TH. Van Den, 1985: 270). became more widespread forest clearing and Coolen was born in Semarang around in 1829 began to arrive people from the 1773, and died in Ngoro around 1873. His outskirts of the densely populated Brantas father was a Russian, his mother came from River, from the north, as well as from Central the Javanese aristocracy Solo (Akkerren, Java and Madura (Guillot 1981: 32). For the 1994: 69). Coolen introduce the gospel by newcomers, the new village have better giving him a form of Java, it had been the livelihoods from where they were before. hallmark of Christian teaching is carried out In further developments, Coolen felt by Coolen. Java community began to recognize called to teach Christian villagers Ngoro. He a Christian without going through the presented the gospel in Javanese culture. explanation of the Dutch clergyman. It Guillot (1985: 33) explains that Coolen teach becomes something interesting for the spread Christians to take the samples contained in a of Christianity made by non-church circles. puppet or a local legend. By Coolen, gospel Coolen did not zending derived from any embedded in the mindset or world view, institution. After graduating from Europesche symbols, and expression are well known in Lagere School (ELS), he worked as a picture of the farming community of Java. the temple and ancient relics in East Java. People who enter into Christian must Having quit his job in 1821 he entered understand Christian teachings well. military service as a cavalry Surabaya during Teachings to Christianity Coolen called three the reign Daendels (Guillot, 1981: 31). Then in rapal teachings. Teachings are three rapal; 1824 he worked as a cinder blandong in The Apostles' Creed, the Ten Word and Mojoagung. In his new job he knows an area Sacrament. The Apostles' Creed is the that has an arable land and plenty of water in recognition of a person becomes a Christian the area Kawedanan Mojoagung, pushing it and acknowledge God, the Father, and Jesus intends to manage. After investigating the Christ. Ten Word is God's ten commandments Ngoro forest, with a recommendation Wedono that show human relationships with God and Mojoagung he requested permission to open with fellow human beings, there are also it. The permit approved by Wedono restrictions that must be shunned (Bible: Mojoagung immediately recall the good Exodus 20). The third is the sacrament is relations between Wedono Mojoagung with something sanctified and sacred and must be Coolen as cinder blandong in its territory. On endured by any people who claim to believe, July 3, 1827 he started to get a license contract in this case is the baptism and eucharist for 30 years with a land area of 1,420 ha (Sarjonan 1981: 22). However, Member Ngoro (Mestaka I, 1985: 52). congregation member was not baptized and 23

Ismaul Fitroh: The Establishment of Gereja Kristen Jawi Wetan (GKJW)... did not celebrate Holy Communion, because containing footage of the Gospel passages the sacraments were seen by Coolen as things (End, Th. Van, Den, 1982: 204). End, TH. Van westernized alone. Den (1985: 271) mentioned by Emde is Coolen influence gradually reduced in essentially a Christian should receive a Ngoro, this is due to differences of opinion "Christian Culture 'which for him means about baptism taking place in society and also European culture. From because it requires the expulsion of people who have received the that those new converts Java, cut his long hair, baptism in Surabaya. In this issue it is leaving the typical Javanese clothes, including necessary to outline the figure presented a dagger, and dressed in European style, even evangelist who teaches baptism to the Java as far as possible to learn the Dutch language. community who embraced Christianity, Puppet was no longer allowed to watch, as namely John Emde. well as baptism is required for people who Emde Yohannes was born in 1774 in convert to Christianity. Germany of a family farmer and died in 1859 who first get a baptism (Walterbeek, 1995: 18). Emde grew up with a occurred on December 12, 1843 in the strong tradition of pietism. Pietism is Protestant Church Surabaya (Anonymous: movement within Protestantism in the 17- 1928: 79). Number as many as 35 people. 18th century which emphasized personal They are called Christians first in East Java. piety and appreciation of the aspects of faith Knowledgeable people have heard of their as a Christian faith that need to be considered baptism, they are trying in every way to ask alongside the true doctrine. He grew up in the for permission to go to the Emde Coolen and tradition of 'pietistic' which demands total as an intermediary for the baptism (Wahono, surrender to Christ, but it soon turned into a W, 1996: 5) reactionary (Guillot, 1981: 21). In 1811 Emde Ngoro first residents who receive be a sailor on a ship VOC so get to Indonesia. baptism on 12 September 1844 is Tosari by His master was trying to prove a mismatch the name of Paul, Singotruno with Yakubus Scriptures Genesis 8: 22 in Indonesia, namely name, Ditrotuno with Abisai name and Eliezer the prohibition of evangelism. Scripture with Kunto its original name (Anonymous: Genesis 8: 22, namely: 1928: 89-90). Those who have received the "While the earth remains, there will baptism back to Ngoro, but by Coolen they are cease season sowing and harvest, cold and not welcome anymore because they have been heat, summer and winter, day and night". deemed in violation of the teachings of Coolen After arriving in Batavia in 1813 he which do not include the sacrament of entered the military, then he settled in baptism, which rendered them expelled from Surabaya as a watchmaker and married a Ngoro. Javanese woman (Wolterbeek 1995: 16). Since They were expelled Coolen, came back 1814 he began to be moved to the gospel, and to their home areas there is also seeking new as a result he was jailed by the government for land for a place to stay. The new area is their prohibition for evangelism. Emde wife Keracil forest that is located 7 kilometers and children actively participate in helping the north next to Ngoro is now well known as missions in 1843, ie by distributing leaflets Mojowarno. Since 1844, which became the 24

IJSS.Vol.13, No.1, September 2017 center of Christianity in East Java is The establishment of Gereja Kristen Mojowarno congregation, under the Jawi Wetan (GKJW) begins with the number of leadership of Paul Tosari. Measures taken by people who claim to believe in the Lord Jesus the Tosari and Jellesma (a messenger zending Christ as their savior and their holy baptism of Netherlands), is to relieve extreme attitudes the first on December 12, 1843 in Surabaya, Emde and Coolen, by choosing the middle East Java. Since that time their numbers grew road (End, TH. Van Den, 1985: 272). and formed the ecclesiastical communion on Establishment Mojowarno village, December 11, 1931 under the name "Christian Christians can flourish in this place and find pasamuwan Djawi Pasamuwan-Ing Land progress. The village of Mojowarno, Djawi Wetan". New on June 27, 1932 the name Christianity began to be recognized standing. was changed to Gereja Kristen Jawi Wetan In Mojowarno first established Christian (GKJW) recognized by the government in the hospital on June 6, 1894 named Zendings Besluit Governor General Indies number 53 Ziekenwiste Mojowarno, and many Christian (staatablat No. 372) that call this ecclesiastical schools such as elementary school (1854), communion with the name of Oost Javaansche Sunday School (1876), Tk (1876), School Kerk (Wahono, W. 1996 : 2). Teacher (1900), HIS (1919) and School of Tunjungrejo GKJW establishment can Paramedical and Midwifery (1894), so that not be separated from the establishment of history to Christianity Java entering a new era the village which was originally called (the Supreme Council, 1996 :: 21). The Pedukuhan Tunjungrejo Tunjung White. No development of Christianity does not just stop figures were instrumental in the founding of at Mojowarno but they thrive and spread as the White Forest hamlets namely far east as to Malang, Lumajang, Jember, Brontodiwirjo or Iprayim Setoe Brontodiwirjo Banyuwangi and up to Bali. who is the son Karulus Wirjoguno derived GKJW further developments as follows: from Mojowarno (R. Wirosodarmo Jebus, at the end of 1899 Mojowarno already has 1930: 17). Brontodiwirjo as those who eight branches; Bongsorejo, Kertorejo, Ngoro, deforest Tunjungrejo contribute to the Segaran, Guyungan, Iyug, Pule and Surabaya. development of the next GKJW in Tunjungrejo. In the area of Malang started from Swaru Brontodiwirjo born on June 9, 1859 in (1857), Peniwen (1880), Wonorejo-Bantur Mojoroto, graduated from the School Teachers (1887), Podokrejo (Sitiarjo), Tambakrejo, Mojowarno Gospel in the era of J. Kruyt Sr. Sumberagung. In areas kediri beginning of Later became Master of the gospel in the Maron-Blitar (1851), Purworejo-Wares Church Kertorejo. Brontodiwirjo married to (1894), Sindurejo Wonosari, Bulusari, Sarilan Surobrojo Loso's son, and blessed with Tulungagung, Banjarejo, Jatiwringin, Tonglur five children namely Prawito Kertodiwirjo, and Gadangan. In regions of Besuki begins Apriyun, Tartip Iprayim, Mursidi and Jinem. Tunjungrejo (1897), Tulungrejo (1911), Brontodiwirjo life running smoothly, until the Purwodadi (1915), Ranurejo (1922) death of his wife Brontodwirjo. After Wonorejo (1926), Sidomulyo (1929), Jember Brontodiwirjo wife died, Brontodiwirjo affair (1931), Purwosari (1933) (Kruger, M., 1959: with the wife of the Dutch people. Perbutan 28). uncomplimentary was known by J.Kruyt Sr 25

Ismaul Fitroh: The Establishment of Gereja Kristen Jawi Wetan (GKJW)... and its citizens, which in turn Brontodiwirjo in hamlets Tunjung White Brontodiwirjo dismissed from Master gospel. Dishonorable widow remarried with one named Rasipah dismissal due licentious acts that cause because Sarilan died, his marriage was Brontodiwirjo embarrassed and decided to blessed with a son named Erti (Trawaca, et al. move from Kertorejo (interview with Mr. 1997: 3-8). setyo Putranto, 10-06-2016). As the opening of the White Forest Brontodiwirjo desire to move away Forest many newcomers who come from from Kertorejo Purbowiyoto a relative Christian or not of Christian background. The unknown who became a teacher schools in people who settled in the hamlet Forest White Lumajang. Poerbowiyoto give advice to move should be White Tunjung Christian from Kertorejo and open up new areas in the congregation. Increasing the number of region, namely the Forest Tunjung White community Forest White Pedukuhan equal to Lumajang which is covered land, uninhabited, the increasing number of citizens of the owned by the government. This land can be Christian Church Tunjung White. Increased opened with the permission of the Dutch congregation Tunjung White Reviews their government at that time (see annex I and lead spiritual coaching service led by Master maps document 1). Brontodiwirjo behavior gospel Brontodiwirjo. Teachers gospel due to improperly during in Kertorejo, cause Brontodiwirjo assisted by Masirun and Tartip Tunjungrejo village called Village of I-Prayim, roomates Masirun then replace the repentance. task as a teacher of the gospel in the Church of Brontodiwirjo departing from the White Forest when Brontodiwirjo Died. Kertorejo together with Poerbowijoto Brontodiwirjo as a preacher in the Church of towards the Forest Tunjung White, of the White Forest hope that future generations Lumajang delivered an acquaintance peburu continue to run on the truth and not make Poerbowijoto who used to hunt in the forest mistakes like that once he did (interview with White Tunjung named Casino. After seeing the mbah Nodo, 12-06-2016). state of the forest White Forest Brontodiwirjo Forest White hamlet known Christian determined to move on and apply for a permit formation in 1905 by NZG, Rev. J. Kruyt Sr in Kertorejo chronicle the forest. The Mojowarno. By geography, Tunjungrejo circumstances surrounding forests Forest Participate Malang residency, but adjacent to White among others west is a stretch Tanjung the Besuki residency, whereas in Bondowoso Flower (lotus) and white flowering shrubs are messengers zending "Java Comitee" that interspersed with water plants and a variety Rev. Van der Spiegel (interview with Rev .. Adi of water birds, among others pelung, meliwis, Sucipto). Another pastor Silphorst at that time and crane are having fun looking for food, and stationed in Kangean island of Madura. The lay eggs. On the east side there are large trees, Committee on Java task is to preach the gospel shrubs with a variety of sounds of birds and to the Madurese. other animals such as tigers, snakes, wild Forest White hamlet layout is closer to boar, etc. Not only that, Brontodiwirjo Bondowoso than Mojowarno, then about 1905 propaganda to his relatives to participate Rev. J. Kruyt Sr as messenger services zending chronicle Tunjung White Forest. After settling NZG submit the Christians in Tunjung White 26

IJSS.Vol.13, No.1, September 2017 to Van der Spiegel of Java Comitee. That's During the Japanese occupation, since what led the congregation White Tunjung the 1942, official government duties Runs as the government Including Malang residency, usual, but in terms of youth activities, the but in the group of the Regional Assembly Japanese government formed a line to Besuki (Wolterbeek, 1995: 171). increase of its military forces in Indonesia. After Brontodiwirjo, chairman of the The military force recruited from Indonesian White Forest Pedukuhan replaced by Prawito Youths with Heiho name, folder, Kaibodan and Kertodiwiryo, The Eldest son Brontodiwiryo. Seinendan, while young women from At the time of this Prawito leadership, Indonesia in the form of Fujinkai, and Pedukuhan White Tunjung converted into Sukarini. The term village head was replaced Pedukuhan Tunjungrejo. (Trawaca, dkk.1997: by the term "kuco", while the government 8). area is divided into "asuco" and kumico "that In 1914 the leadership of Pedukuhan is level with the Neighborhood region Rukun Tunjungrejo replaced by Dinar Tetangga (RT) and Rukun Warga (RW) Wirjosoemarto, one Brontodiwirjo law. At that (Trawaca, et al. 1991: 11). time Tunjungrejo changed to rural hamlet Tunjungrejo village formed a youth with the village name Tunjungrejo meaning (= among the body's defense Keibodan the name lotus flower, rejo = crowded) Tunjungrejo village with Supratik leadership. therefore Wirjosoemarto Dinar is the first The activities include holding Keibodan village chief in the village Tunjungrejo. To Tunjungrejo marching drill 2 times a week, advance Tunjungrejo village, Dinar building barracks guard from south to north Mirjosoemarto establish polyclinics and of the village at a distance each 500 m. Among seeking funding for the clinic life. The youth under the age of 20 years formed ranks Polyclinic is located in the village hall (now). to Become rearguard Seinendan Keibodan. Fees collected for the daily needs of the Among Tunjungerjo village women formed villagers and the community Gathered by the Fujinkai led Wonodyatsih. Peasants are people search committee funds the clinic. In 1929 the who are not included Keibodan and Seinendan village head Tunjungrejo replaced by Srojo required to follow romusha is becoming the Titiwardojo roomates is also one workhorse for building castles defense of Brontodiwirjo law (interview with mbah Japan (interview with mbah Nodo, 12-06- Nodo, 12-06-2016). 2016). The initial activity of the church in Tunjungrejo public economy at that evangelistic Efforts to the community Because time was completely in control of Japan, it was very well received not only the people should not keep rice at home, crops Ecclesiastical ministry related in rituals, but must be paid in Japan. Village barn, granary Also aspects of daily life, for example the famine, and the church closed barns. The economy, especially in agriculture. In addition activities are prohibited Also the village clinic the service IS ALSO manifested in the field of opened. Efforts to meet the needs of clothing, education with the establishment of schools food, rural communities Tunjungrejo finally and health field Zending the clinic. accustomed to eating rice maize, cassava vegetables, velvetleaf and kale to fill his 27

Ismaul Fitroh: The Establishment of Gereja Kristen Jawi Wetan (GKJW)... stomach (interview with setyo pack putranto, (BPK-GKDW). Due to the increasing number of 10-06-2016). problems faced, then for the sake of agility- Upheaval East Java Christian Church in step motion, based on the decision of the 44th Tunjungrejo result, the missionary who take session of MA tgl.30 October to 1 Nop.1963, care of and support the financing of schools then in 1964, the CPC-GKDW has established zending are all captured by the Japanese the Foundation called "Foundations of occupation army for the title of "Christian" is Christian Education Board Geredja Djawi identified with "Accomplice Dutch" (Supriya, Wetan (YBPK-GKDW)" (Supriya, 1981: 212). it 1981: 180 ). In Tunjungrejo Sriadi preacher at is seen in the village school, the which he that time being held, thanks to the founded Tunjungrejo TK. Thabita YBPK and schoolteacher Suyatno Sriadi released by East junior Christian YBPK under the auspices Java Governor at that time items, namely GKJW Tunjungrejo. Takara. Takara at the time Dutch was the ruler Conclusion of rice mills in Yosowilangun, at the time that The establishment of Gereja Kristen Takara know Suyanto who founded and runs Jawi Wetan (GKJW) in Tunjungrejo not be the Cooperative in the village Tunjungrejo. separated from the role Brontodiwirjo. That relationship continued until the time of Brotodiwirjo as opening the village he was Japan and Takara Become Governor of East Also a teacher of the gospel to the Church Java (Trawaca, et al 1997: 14). Tunjungrejo. Rules set by Brontodiwirjo that At the time of Japan Sekolah Rakyat people who want to settle in the village must (SR), known as zending school was taken over Tunjungrejo Protestant cause all people who by the Japanese government. School children live in Tunjungrejo Protestant. This makes the do not receive a full education for schools village Tunjungrejo as one Christian village in teaching more focused on military activities. Lumajang region. Preferred subjects are Japanese who taught The spread of Protestants who do first grade until graduation. Every day before Brontodiwirjo received appreciation from class held a Japanese flag ceremony by singing citizens Tunjungrejo, the which resulted in the Kimigayo (interview with mbah Nodo, 12-06- increasing number of Protestant believers in 2016). Tunjungrejo. The amount of the congregation, After the proclamation of demanding Reviews their proper place of independence of Indonesia, East Java worship, it can be the Tirrenus in 1953 with Christian Church eager to bounce back. the construction of the building GKJW eligible Among the congregations there were still Able to worship. to maintain the viability of the former schools zending, by forming a committee in charge of References managing the local school. In general, using Akkeren, P.V. 1969. Dewi Sri dalam Kristus: the name Christian Education Governing Body Sebuah kajian tentang gereja di Jawa (BPK), each Stood no relation to one another. Timur. Terjemahan oleh B.A Abednego. 1994. Jakarta : BPK Gunung Mulia. To be Able to take care of Christian schools more, then in 1950, the Supreme Council has established the Christian Education Board 28

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Anonim. 1928. Ngulati Tojo Wening. Bandung: Surakhmad, W. 1982. Pengantar Penelitian- Ac. Nic & Co. penelitian Ilmiah. Bandung: Tarsito.

2007. Sayala GKJW Materi Katekisasi Syamsudin, H. 1996. Metodologi Sejarah. Sidi Gereja Kristen Jawi Wetan. Malang: Jakarta: Depdikbud Dewan Pembinaan Teologi Gereja Kristen Jawi Wetan. Supriadi . 1981. Pelayanan di Bidang pendidikan. Dalam Badan Pekerja Harian End, Th. V. d. 1985. Harta Dalam Bejana Majelis Agung, mengenang 50 Th Majelis (Sejarah Gereja Ringkas). Jakarta : BPK Agung Greja Kristen Jawi Wetan 11 Gunung Mulia. Desember 1931-11 Desember 1981 (hlm 210). Malang : Majelis Agung Greja End, TH. Van Den, 1982. Ragi Carita Sejarah kristen Jawi Wetan. Gereja di Indonesia. Jakarta: BPK Gunung Mulia. Trawaca. 1997. Mengenang 1 Abad Desa Guillot, C. 1981. Kiai Sadrach Riwayat Tunjungrejo (Tahun 1897-1997). Tidak Kristenisasi di Jawa. Terjemahan oleh diterbitkan Asvi Warman Adam. 1985. Jakarta: Grafiti Press Wahono, W. 1996. Tata dan Pranata GKJW dan Peraturan MA tentang Badan-badan Majelis Agung. 1996. Tata dan Pranata Greja Pembantu Majelis, Malang: MA GKJW. Kristen Jawi Wetan dan Perraturan Majelis Agung tentang BAdan-badan Wibowo Koesno. 1981. Pekabar injil di Pembantu Majelis. Malang: Majelis tengah-tengah Kehidupan, Pertumbuhan Agung Gereja kristen Jawi Wetan dan Perkembangan Gereja Kristen Jawi Kruger, M. 1959. Sedjarah Geredja di wetan (GKJW). Dalam Badan Pekerja Indonesia. Jakarta : BPK Gunung Mulia Harian Majelis Agung, mengenang 50 Th Mestaka, I. 1985. Jalur Perkembangan GKJW I. Majelis Agung Greja Kristen Jawi Wetan Batu: Stecilan. 11 Desember 1931-11 Desember 1981 (hlm184). Malang : Majelis Agung Greja Sarjonan. 1981. Gereja Kristen Jawi Wetan Kristen Jawi Wetan. dan Gerakan Oikumene. Dalam Badan Pekerja Harian Majelis Agung, Wolterbeek, J.D. 1995. Babad Zending di Pulau mengenang 50 Th Majelis Agung Greja Jawa. Jakarta: Tamana Pustaka Kristen. Kristen Jawi Wetan 11 Desember 1931- (http://id.wikipedia.org/wiki/Kabupaten_Lu 11 Desember 1981 (hlm 210). Malang : majang. Diakses pada 12 Juni 2016). Majelis Agung Greja kristen Jawi Wetan Interview with Pdt Sucipto adi Sjamsudin, H. 2007. Metodologi Sejarah. Interview with Pak Setyo putranto Yogyakarta: Penerbit Ombak. Interview with Mbah Nodo

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