Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 4, 2 (2019): 117-131 Website: journal.uinsgd.ac.id/index.php/jw ISSN 2502-3489 (online) ISSN 2527-3213 (print)

FROM EXCLUSIVISM TO PLURALISM: SHIFTING PERSPECTIVE OF THE GEREJA PROTESTAN MALUKU (GPM) IN INTERRELIGIOUS RELATIONS

Rachel Iwamony Faculty of Theology Universitas Kristen Indonesia Maluku Jalan Ot Pattimaipauw Talake, Kecamatan Nusaniwe Kota Ambon, Maluku, Indonesia E-mail: [email protected]

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Abstract This article aims to find out and describe the shifting position of the GPM (Gereja Protestan Maluku) as to other religions, especially Islam. Through library research towards some important documents of the GPM, the researcher found out the development of theological perspectives of the GPM which are fundamental and important for the GPM in understanding other religions. In studying these documents, this study discovered that the position of the GPM as to other religions before the social conflict in 1999 and 2004 are differ significantly to that of after the social conflict. In the document of PIP/RIPP in the period of 1995 to 2005, before the social conflict, they described clearly that the GPM recognizes other religions as the object of its mission. In contrast, in the same document of the period of 2005 to 2015, after the social conflict, they state that the GPM embraces other religions as its partner. Even in the newest document of Ajaran Gereja GPM, they state that God in Jesus Christ is the Savior of all human beings without religious categories. These theological notions have a significant impact on the GPM in shaping its relation with other religions. Not only the theological normative notion, but also the cultural perspectives such as Pela have opened the possibility for the Moluccan Moslems and Christians to coexist as brothers and sisters. Keywords: Religion; Theology; Church; Christianity; Transformation. ______Abstrak Artikel ini ditulis untuk menemukan dan menggambarkan perkembangan penerimaan Gereja Protestan Maluku terhadap agama lain, secara khusus agama Islam. Dengan melakukan studi kepustakaan terhadap beberapa dokumen penting dari GPM, ditemukan perkembangan pemikiran teologis yang sangat mendasar dan berarti bagi GPM dalam melihat agama-agama lain. Dari dokumen-dokumen tersebut, ditemukan bahwa sikap yang dimiliki oleh GPM terhadap agama lain berbeda sebelum dan sesudah konflik sosial di Maluku pada tahun 1999 dan 2004. Dari dokumen PIP/RIPP GPM tahun 1995 – 2005 yang dihasilkan sebelum konflik sosial, tergambar sikap penolakan terhadap agama-agama lain; sebaliknya, dokumen PIP/RIPP GPM tahun 2005 – 2015 yang dihasilkan sesudah konflik menunjukkan sikap penerimaan terhadap agama-agama lain. Bahkan dalam dokumen Ajaran Gereja GPM, ditegaskan bahwa Allah di dalam Yesus Kristus menyelamatkan seluruh umat manusia, apapun agamanya. Cara pandang seperti ini sangat mempengaruhi GPM dalam membangun hubungannya dengan agama-agama lain. Perubahan cara pandang GPM terhadap agama lain dipengaruhi oleh keterbukaan gereja untuk belajar dari budaya lokal, seperti budaya Pela yang telah membuka ruang bagi penganut agama Islam dan penganut agama Kristen untuk hidup sebagai orang bersaudara, tanpa mengingkari kekhasan imannya.

Kata Kunci: Agama; Teologi; Gereja; Kekristenan; Transformasi. ______

DOI: 10.15575/jw.v4i2.4829 Received: June 11, 2019; Accepted: November 29, 2019 ; Published: December 30, 2019. Rachel Iwamony From Exclusivism to Pluralism: Shifting Perspective of the Gereja Protestan Maluku (GPM) in Inter- religious Relations

A. INTRODUCTION is related to religious symbols such as Mosque Gereja Protestan Maluku (abbreviated and church buildings that mostly become a GPM) or the Protestant Church in the Moluccas provocative issue.8 Jamaluddin further reports is a church institution in the Moluccas- that if someone narrowly understands religion, Indonesia. As a religious institution, the GPM one tends to be intollerant to others and thus, involves working on religious reconciliation religion falls into subjective matters.9 These are which is needed in this contemporary context. serious problems in religious life in Indonesia, Nowadays, harmonious religious relation especially when it comes to the rights of becomes an important issue on earth because Indonesian citizen to live their beliefs freely. there are many religious social conflicts in Some intolerant cases in Indonesia are a society. People tend to reject other religious warning to create harmonious religious life by affiliations that differ from their own. For working together among religious adherents example, the case of the Gereja Kristen and learning to respect each others. This is not Indonesia (abbreviated GKI) or the Indonesia an easy task to do as each religion has their own Christian Church, a church in Jakarta on theological perspective towards others. Aisyah January 12, 2019,1 the case of Pura at Bekasi on in her article entitled Konflik Sosial Dalam May 4th, 2019,2 rejecting of the construction of Hubungan Antar Umat Beragama stresses that the Santa Clara church at Bekasi,3 rejecting of religious truth claim has been the main reason renovation of al-Aqsa Agung Mosque at of interreligious conflict.10 Another problem is Sentani, Papua,4 and a case in Tolikara Papua the terms used in a negative impression about in 2015.5 Those facts depict a way of thinking other religions such as ‘heaven religion and of religious majority versus minority.6 earth religion.’11 These are some important Christian majority in a certain places in facts that challenge all religions to evaluate Indonesia reject and tend to take control over their theological point of view about others to Moslems minority and vice versa. Ironically, reconcile one another. Precisely, religious according to Muhammad Sabri and Sitti reconciliation has become an important thing Musyahidah, all religions see the others in that all religions must do.12 double standards perspective. They consider As a part of the society that has poor their own religion as the only true religion; experience about religious social conflict, the while, others as false religions.7 Especially so GPM takes part in the process of religious

1Haris Prabowo, “Duduk Perkara Penolakan Gereja 6Rachel Iwamony, “Majority versus Minority,” in GKI Di Jagakarsa, Jakarta Selatan,” Tirto, accessed May International Conference on Religion and Public 7, 2019, https://tirto.id/duduk-perkara-penolakan-gereja- Civilization (ICRPC 2018) (Atlantis Press, 2019). gki-di-jagakarsa-jakarta-selatan-deoZ. 7Muhammad Sabri and Siti Musyahidah, “Agama 2Alfian Putra Abdi, “Duduk Perkara Penolakan Mainstream, Nalar Negara Dan Paham Lintas Iman: Pembangunan Pura Di Bekasi,” Tirto, accessed May 7, Menimbang Philosophia Perennis,” Jurnal Diskursus 2019, https://tirto.id/dJez. Islam 3, no. 1 (2015), 77. 3Tempo.co, “Massa Berunjuk Rasa Tolak 8Adon Nasrullah Jamaludin, “Konflik Dan Integrasi Pembangunan Gereja Santa Clara Bekasi,” Tempo.co, Pendirian Rumah Ibadah Di Kota Bekasi,” Jurnal Socio- accessed May 7, 2019, Politica 8, no. 2 (2018): 228. https://metro.tempo.co/read/859291/massa-berunjuk- 9Jamaludin, “Konflik Dan Integrasi Pendirian Rumah rasa-tolak-pembangunan-gereja-santa-clara-bekasi. Ibadah Di Kota Bekasi.” 4Mufti Sholih, “Di Balik Polemik Penolakan Menara 10B M St Aisyah, “Konflik Sosial Dalam Hubungan Masjid Di Papua,” Tirto, accessed May 7, 2019, Antar Umat Beragama,” Jurnal Dakwah Tabligh 15, no. https://tirto.id/di-balik-polemik-penolakan-menara- 2 (2014), 196. masjid-di-papua-cGrd. 11Frans Magnis-Suseno, Iman Dan Hati Nurani 5Moh Rosyid, “Peredam Konflik Agama: Studi (Jakarta: Yayasan Obor, 2014), 23. Analisis Penyelesaian Di Tolikara Papua 2015,” 12Rachel Iwamony and Tri Astuti Relmasira, Afkaruna: Indonesian Interdisciplinary Journal of “Rekonsiliasi Sebagai Proses Bersama Menyembuhkan Islamic Studies 13, no. 1 (2017): 48–81. Luka Sejarah Islam Kristen Di Kota Ambon,” Religió: Jurnal Studi Agama-Agama 7, no. 1 (2017), 15-16.

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reconciliation. It is a challenging task for the Church influenced the life of Moluccan GPM because it faces a society that runs their Christians and Muslims. daily life in a religious-based segregation The Dutch Constitution has inspired the settlement.13 Based on that context, the research existence of the State-Church in the problem of this study is how the GPM Netherlands as well as in Dutch understand other religions and the theological collonialization in Indonesia. Under the positions of the GPM towards other beliefs. Constitution of 1830, the King was declared to This study employs qualitative method with be the head of all churches in his domain. One document analysis to the development of GPM of his great aims was gathering of all Protestant church’s theological position towards others. adherents into one church.16 Neil writes that “the King assumed himself to be no less B. RESULTS AND DISCUSSION dictator of the missionary societies that of the Historically, the GPM had a great impact on Churches organized for the Dutch residents and how this congregation runs its mission in their dependents. He claimed the right to Moluccas Indonesia, including its position as to appoint, locate, and withdraw missionaries at other religions. Therefore, talking about the his good pleasure.”17 Based on this policy all of position of the GPM as to other religions, this the Protestant Churches in Indonesia were article will briefly describe how the GPM come united into one organization called the into existence; explain the GPM’s theological Protestant Church in Hindia position before and after 2005;14 and finally, Belanda (Indonesia) or Gereja Protestan describe how the Pela has shaped the religious Indonesia (abbreviated GPI).18 Protestantism life of the Moluccans. in the Moluccas or the GPM became one of Pela is a Moluccans’ local custom in which these united churches. some people performed to overcome crises However, this situation negatively such as the local war between villages or help encouraged the State to take a strong position villages recovering from a natural disaster. In inside the Christian Church, more so than in the each situation, villages declared themselves as other religious communities in Indonesia. This brothers and sisters. By having Pela, they view was contradicted with the thought that recognized some basics obligation between religion was outside of the state’s control or each other such as giving help regardless of that the state must be neutral to all religions. In religion or ethnic. In some Pela relationship, this regard, Van den End offers two possible especially the ones called Pela answers. First, some congregations had been Darah (blood Pela), members of those villages established during the Dutch East-India are prohibited to marry their members with Company or Vereenigde Oostindische other members from different villages.15 Compagnie (abbreviated VOC) period. The state could not leave these congregations. 1. Brief History of the Existence of the GPM The GPM was one of the State Church Second, the State had recognized that the members in Indonesia. Many scholars have Muslims tended to resist the Dutch authority more rather than the Christians. Thus, all written about the nature of the State Church. However, this study focus on how the State pagans in Indonesia must become Christians

13Arifudin Ismail, Prahara Yang Terselubung 16Stephen Neill, Colonialism and Christian Mission (Yogyakarta: Trussmedia Grafika, 2017), 127-160. (London: Lutterworth Press, 1966), 188. 14Year of 2005 is the first year Synod Assembly 17Stephen Neill, Colonialism, 188-189. Meeting of the GPM after this church experiencing a 18Th. van den End, Ragi Carita 1 (Jakarta: BPK huge social conflict in the Moluccas-Indonesia. Gunung Mulia, 2001), 146. 15Dieter Bartels, Di Bawah Naungan Gunung Nunusaku: Muslim-Kristen Hidup Berdampingan Di Maluku Tengah (Jakarta: Yayasan Obor, 2017), 88.

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instead of becoming Muslims.”19 Because of now an independent church. The GPM did not these two reasons, the GPI came to the surface have its confession until 2005. Some Dutch and has been existed until now. scholars did not see any positive aspect of the One of the main characters of the State existence of a State-Church in Indonesia. After Church was that the head of the church’s visiting Minahasa and the Moluccas, Hendrik officers had a high position in the Kraemer describes what he saw in such places government.20 This also happened during the as follows: VOC period when the church became one of its As an organization, the Protestant departments. This situation provided better Church in the Indies originates from a opportunities for the Moluccan Christians government decision. It is wholly part of rather than the Moluccan Muslims. Moluccan the government in a twofold sense. The Christians received a good education because it appointment and defrayment of its was an integrated part of the mission activities ministers always emanate from the of NZG (Nederlansche Zendeling Genotschap- government, and its organization and Dutch Missionary Foundation) as well as the administration have been modelled upon GPI. Furthermore, Moluccan Christians have and fitted into the government system. … special opportunities to become part of the The inevitable conclusion to be drawn military force which was not available to from the definition above: because the Muslims. Since many Moluccan Christians Protestant Church has been conceived in were well-educated, they had better centralist bureaucratic and secular opportunities to work in government offices. In official terms, its basic conception is un- contrast, the Moluccan Muslims tended to work Christian and un-Protestant… It is a in business and became successful government institution for spiritual care businessmen. In other words, these phenomena carrying out the task with the means proved that there were inequal rights for people usually employed by Protestant Churches living in the same region. During this period, in general. Without this government, the State discriminated its citizens based on which in principle does not care about their religious background. How did the church life or doctrine in so far as it is outside the understand this discrimination? Did the church Penal Code, the protestant Church in the realize that such phenomena contradicted the Indies will collapse as an institution.22 Christian doctrin and faith? In this case, this study assumes that the church did not see any From the above statements, Kraemer stated discrimination in their social life because it was that the State-Church did not reflect what the a way to pursue missions in the domain. Church was. It was only a servant of the Another character of the State-Church government. Therefore the church could not relationship was when the state has full control perform its mission properly. However, there is of the churches within its domain. It hurts the a lack of answers about this. It is worthy to say churches “because the state wants all Christian that van den End said that the state favoured the Protestants to be united into one church, church to keep itself in power. Yet, at the same therefore, the state does not see a need for the time, it leads to marginalize or alienate church to have a confession.”21 The Christian Muslims Moluccans.23 Protestants in the Moluccas have been 2. Being an Independent Church with a implementing this policy, even though they are Special Character

19 Th. van den End, Ragi, 145. Report on a Decisive Decade in the Growth of 20 Th. van den End, Ragi, 146. Indigenous Churches in Indonesia (Zoetermeer: 21 Th. van den End, Ragi, 147. Boekencentrum, 1958), 31-36. 22 Stephen Neill, Colonialism, 189; see also Hendrik 23 Th. van den End, Ragi 1, 150. Kraemer, From Missionfield to Independent Church:

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Many factors were influencing the Protestant preparing local ministers. All these factors Church in Indonesia or the GPI in the Moluccas influenced the GPM to be an independent to be an independent church in September church. 1935. Van den End and Weitjens24 note that The establishment of the GPM in September there are three factors regarding the 6th 1935 was wider than today’s Moluccas. independence of the churches as follows: Some places in Papua such as Fak-Fak was also a. The Protestant Church in Indonesia paid serviced by the GPM. However, one has to more attention to maintain the faith of its acknowledge that the GPM is an ethnic Church. members, especially Indonesian It is clearly stated in the Church Order that “the Christians. The GPI was aware of its GPM is a congregation in the Moluccan responsibility to the nurture faith of its Islands.”26 This statement does not only refer to members. Therefore, having more the territorial aspect of the organization, but independent churches was imperative. also refers to an ethnic group. This ethnic b. Schooling was separated from the Church, church has positive and negative aspects. so that teacher in the school no longer take Positively, the GPM will serve its members responsibility for the congregation. Since contextually because most of its members have the period of the VOC, the GPI has a policy the same cultural root. Negatively, the GPM in which a teacher must also be a pastor at serves the people too regionally and exclusive. a local congregation. Therefore, the church In the Indonesian context, this condition faced many difficulties in providing its does not help the GPM to do its task in pastor. proclaiming the gospel to Indonesian society. c. Since the 1890s there was a significant Because the institution of a church has been increase in membership of the Protestant connected to a certain ethnicity, it is very Church. Thus, it became a challenge for the difficult for the GPM to criticize the Indonesian church to keep maintaining its government. The church’s voice will be heard congregation. as an ethnic voice that wants to create national The above mentioned factors show that the destabilization. To avoid this impression, the situation in the life of the Christians in church needs to become a good partner of the Indonesia and the Moluccas had forced the GPI Indonesian government. Another weakness is a to rethink about its approach to the church difficultness to accommodate the believers organization. The church must be organized to who come from other ethnicities. It is even maintain the life of its members. Thus, the main worse when in the spirit of contextualization;27 motivation of GPI is to create an independent every ethnic group tries to create their liturgy, church as needed by local believers. However, worship and song. Others will not feel included this situation was also influenced by other in church worship. They will be newly factors. First, the financial problem faced by the marginalized people in the lives of the Dutch government. Second, the nationalis believers. What will happen to the people who movement in Indonesia challenged the are only staying for a while in a place because Moluccans to seek an independent church.25 of his/her job? Should they make their own Among the Moluccans, W. H. Tutuarima must congregations? Additionally, there are special be mentioned as a minister who worked on characteristics of GPM Christianity. First,

24Th van den End and J. Weitjens, Ragi Carita 27I do not think negatively regarding 2:Sejarah Gereja Di Indonesia 1860-an – Sekarang contextualization, However, it must be done critically, (Jakarta: BPK Gunung Mulia, 1993), 59. so that it does not create a new problem in the life of the 25Th van den End and J. Weitjens, Ragi 2, 70. believers. 26The GPM, Tata Gereja Dan Peraturan-Peraturan Pokok Gereja Protestan Maluku (Ambon: The GPM, 1990), 7.

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because the church and Christian have been with Muslims, so missionaries never did any part of the Moluccan Christian traditions if one work among Muslims. However, it is difficult views Christian religion and the church to find a positive point in missionaries’ negatively, people will react. Moreover, the perspective in understanding Islam. How Christian faith has been seen as part of Joseph Kam understood Muslim is an example. their adat (customs), and consequently, they Kam had a negative impression of Islam. are not open to new ideas. They want to retain Enklaar describes that to convince the raja of everything from past generations. Second, Waisamu30 to convert to Christianity, Kam Christianity of the GPM is a collective or a told raja Waisamu that “our religion focused communal faith.28 Thus, if one decides to leave only on the Prophet, sent by God into this world his/her common faith he/she will receive a who, after having acquired atonement for our negative reaction. Some important questions sins by His suffering and death, has been raised for this church are: What does it mean to be an into heaven, but that the Muslims comfort independent church? Is it only related to the themselves by visiting the corpse of their structural or institutional purpose? Should this prophet who was a sinful man like all of us and independent church also create an independent who therefore was confined to death.”31 Also, way of thinking about how Christianity in the Enklaar describes Kam’s attitude when faced Moluccas must establish its relation with other the Muslim in the following sentence: religions? In what way does independence give Kam found it was difficult to create a a positive contribution to the religious genuine dialogue with Islam. He looked at relationships in the Moluccas? An in-depth them only in terms of a false prophet, false study is needed to answer these questions, and teachings, blind religion, etc. His method for many possible answers might be found, but winning Muslims to the Gospel was those are not intended of this study. restricted to weak attempts to convince his opponents in an antithetical manner of the 3. Islam in the Perspective of Missionaries superiority of Christ and the Bible above It should be noted that missionary activities Muhammad and the Koran. He spread also whether Catholic or Protestant, Muslims were copies of the Holy Scriptures with the silent not seen as pagan or heathen. Missionaries prayer in his heart that the light of revelation always distinguished between the Muslims and in this way might bring the stubborn souls of the heathens when they described the local the ‘Slammers’ (colloquial for Muslims) to condition of a certain place in the Moluccas.29 the knowledge of the truth.32 However, there is a lack of answers about whether or not Christianity recognized Islam as There are two ideas that this article attempts a religion. Yet, we can assume that the Dutch to stress related to Kam’s perception of government did not want to create problems Muslims. First, Kam’s motivation was winning

28Kraemer, From Missionfield to Independent 30Waisamu is a village located in Seram Island in the Church: Report on a Decisive Decade in the Growth of Moluccas-Indonesia. Indigenous Churches in Indonesia, 20. 31Ido Hendricus Enklaar and Joseph Kam, Apostel 29When Langen informed the situation of Tual for Der Molukken (Zoetermeer: Boekencentrum, 1963), Bishop Claessens, he writes that nearby Kei Kecil there 132. See also C G F de Jong and M van Selm, “Verslag are about 15, 000 heathens and 800 Muslims. Based on van Een Reis Naar de Zuidwester-En Zuidooster- this information, we can notice that missionary activities Eilanden (Zuid-Molukken) Door Joseph Kam (1825),” were needed in Tual because there were many heathens. Documentatieblad Voor de Geschiedenis van de See Karel Steenbrink, Catholics in Indonesia, 1808- Nederlandse Zending En Overzeese Kerken 6 (1999): 1942: A Documented History. Volume 2: The 47–78. See also Verry Patty, “Molukse Theologie in Spectacular Growth of a Self Confident Minority, 1903- Nederland: Agama Nunusaku En Bekering” (Vrije 1942 (Leiden: Brill, 2007), 184. Universiteit, 2018). 32Enklaar and Kam, Apostel Der Molukken, 132.

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people to Christianity. To reach this goal he had Christians and Muslims in the Moluccas is also no other way than to talk about the negative noted by Van den End. He writes: aspect of Islam. Second, the missionary It was too fast for Christians in Ambon and activities of the church did not help the local Lease to show their loyalty for their new people to understand the Christian faith without religion. The Crisis in 1557 and the having to adopt a negative point of view following year was also happened in their regarding other religions, including Islam. In region. Marines of Sultan Ternate came to this way, only by recognizing the weakness of Ambon. For three years Christians could other religion could Christianity find its worth. only have a defense in one fortress in Even though Islam was not considered as Mountain range. Besides, one can say that pagan or heathen, relations between Christians since 1558 there was continually guerilla and Muslims was not good. The negative war in Leitimor and Hitu, in Haruku and tension between Muslims and Christians in the Saparua. Sometime Hitu was helped by Moluccas has existed since the early period of Ternate or Java so that they were able to Islamic and Christian missions to the area. In burn Christian’s villages and forced the book Sejarah Gereja Katolik Indonesia 1- Christians to leave their faith or to go to History of Indonesia Catholic Church-, there is jungle; sometimes Christians were helped an explanation that when the Portuguese came by the Portuguese. Consequently, Muslim to the Moluccas, especially to Ambon Island, villages were in a bad situation.36 the northern and western Hitu had been Based on this information, one sees that Muslims and were the dire enemies of the religious sentiment encouraged people to come Christian villages.33 In describing this situation, to a limited form of solidarity, such that the author of the book comments that “the big religious sentiment was more important than enemies of the Christian religion live on the ethnic solidarity. Religious people did not think mountain slope. They are followers of the about the dignity of human life. Thus, at this fanatic Prophet. By military force and support time all religions, whether Christian or Muslim, from Java, they pressed the heathen people and negatively impacted the lives of local people Christians in these islands to convert to Islam and prevented them from living peacefully. and to become their slaves.”34 However, in other places in the Moluccas, It seems that the negative relationship one could find that Muslims and Christians existed among religions was also caused by the were able to live in relative peace. Kraemer motivation of each to convert the other. takes note of some examples. He writes, Because of this motivation, Christians (both “Sometimes Muslims give their children as Catholic and Protestant) and Muslims were not a piara (foster-child) to Christians to enable afraid to take violence. Cooley writes about the them to go to school in a Christian kampong - religious violence in the Moluccas, “but in that (village). In these cases, children were time, the pressure of the Sultan Ternate had educated in an Islamic way by their Christian begun. Because of the Portuguese cruelty and foster-parents, and they are protected from his desire to spread Islam, Sultan Ternate touching or eating pork.”37 Another example attacked and destroyed the Portuguese fortress was a good relationship between Waai (a in Central Moluccas including many Christian Christian village) and Tolehu (a Muslim villages. Many Christians were killed in this village):38 “On Sunday a Mohammaden crowd event.”35 The negative relationship between will pass quietly through a

33Jan Sihar Aritonang and Karel Adriaan Steenbrink, 35Aritonang and Steenbrink, A History of Christianity A History of Christianity in Indonesia (Leiden: Brill, in Indonesia. 2008). 36Th. Van den End, Ragi 1, 60-61. 34Aritonang and Steenbrink, A History of Christianity 37Kraemer, From Missionfield, 22. in Indonesia. 38These two villages are located in Ambon island.

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Christian negorij (village), and a Christian will descriptions and strategies for the development never carry a pig through an Islamic of the GPM’s programs and activities approved Negorij.”39 After describing these facts, by the Synod Assembly. Their function is to Kraemer offers his understanding of these good regulate the practical activities of the church relationships. He says “These are all example ministry through the annual programs. In the of a pleasant and agreeable tolerance, which is ministry strategies of the GPM, PIP and RIPP rooted deeply based on family ties not based on are tied together. Therefore, such documents religious conviction.”40 It is very clear, here, should be read as a united document. This study that these good relationships were based on will focus on the PIP/RIPP from 1995 to 2005 local culture. Thus, it could be said that these and that of 2005 to 2015, especially addressing good relationships were only among villages Christian and Muslim relation. which have cultural relationships. Interestingly, Kraemer writes, “Some Christian Negorij, as a a. PIP/RIPP of 1995 to 2005 result of Christian preaching, show a In the PIP/RIPP of 1995 to 2005, the GPM willingness to proclaim the Gospel to the did not speak specifically about how the church Muslims, or they would like to see Muslims understands other religions. The church did embrace Christianity, but then preferably not in refer to other religion, especially Islam in its a nearby Negorij, because this would give rise understanding about the church itself. to all sorts of Perkaras (problems).”41 It seems Interestingly, in understanding of its that a good relationship between Muslim and ecclesiology, the GPM still looks to the past Christian in some places such as Waai and church history. The GPM understand that the Tolehu was influenced by their local customs of Christianity which exists in the Moluccas was respecting each other. They had also no rivalry influenced by western ecclesiology (point. 2.4). in the past. On the contrary, villages that had This had been seen as the main factor in bad relationship were local enemy to one understanding other religions, especially Islam another such as Leitimor and Hitu. These (point. 2.8). In the explanation of this villages involved in conflict before being ecclesiological concept, many statements were Muslim or Christians. Precisely, the situation made which expressed a form of repentance. was getting worse as religion contributes to The GPM confessed that “its member still lived strength the conflict. the same way of life they lived before becoming Christians” (point. 2.5). Therefore, their attitudes toward their cultural 4. The GPM’s Position Before and After the relationships were very important (point. 2.7). Social Conflict in Moluccas For the GPM, these cultural relationships must Talking about the position of the GPM be understood proportionally to the church’s before and after the social conflict happened in relationship to the gospel of the Kingdom of Moluccas between 1999 and 2004, this article God (point. 2.6). refers to two important documents of the GPM, namely the Pola Induk Pelayanan dan Rencana b. PIP/RIPP of 2005 to 2015 Induk Pengembangan Pelayanan (abbreviated Compared to the PIP/RIPP of 1995 to 2005, PIP/RIPP) or - the Chief Model of Ministry and there are some changed principles in the Chief Plan of Developing the Ministry - and the document of PIP/RIPP of 2005 to 2015. One GPM’s Understanding of Faith. fundamental change is related to religions and The Chief Model of Ministry and Chief Plan other faith. Under the theme Religions and of Developing the Ministry (PIP/RIP GPM) other faith, the GPM states clearly that contain general policies for ministry, “Religions and other faiths are fully part of

39Kraemer, From Missionfield, 22. 41Kraemer, From Missionfield, 23. 40Kraemer, From Missionfield, 22.

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God’s work. Based on this fact, we are called to is a new concept that is stated in the document. create good communication and gather together It is a different concept compared to those of in peaceful, respectful and harmonious ways. the GPM’s document in earlier version. To help Other religions are not seen as rivals of the readers understand it well, the content of these church. In addition, under the theme of the documents related to the position of the GPM Kingdom of God and Religions, the GPM states as to other religions will be described in a short that “All religions point to the same God.” This table 1 below.

Table 1 : Comparison of PIP/RIPP 1995-2005 and PIP/RIPP 2005-2015 PIP/RIPP of 1995 to 2005 PIP/RIPP of 2005 to 2015 The existence of the GPM in the Moluccas In the Vision of the church’s ministry, the GPM was influenced by western ecclesiology stated that: (point. 2.4). This had been seen as the main “GPM wants to nurture quality believers factor in understanding other religions, who must have open and progressive especially Islam (point. 2.8). The members of attitudes, and work to defend all aspects of the GPM still lived the same way of life they human life. Believers must also live in lived before becoming Christians” (point. solidarity with others in the church’s life as 2.5). Therefore, their attitudes toward their well as in the broader society.” cultural relationships were very important (point. 2.7). For the GPM, these cultural In the Goals of the church’s ministry, the relationships must be understood church stated two things: proportionally to the church’s relationship to - To improve and to implement cooperation the gospel of the Kingdom of God (point. 2.6) and dialogue with other religions - To improve and to participate in ecumenical cooperation among churches and denominations The second program of the GPM was called ‘Inter-religious Dialogue and Monologue.’ The goal of this program was: - To counter “fanatic dogmatism, exclusivism and triumphalist attitudes in the congregation’s life,” and fanatic proselytism.

c. GPM’s Understanding of Faith respecting other religions will enable all In the document of the GPM’s religions to come to a place of openness and understanding of faith, the GPM specifically positive relationships with one another. speak about how the church understands other However, this should not lead the Church religions. In this document, the GPM sees all and Other Religions to lose their religious religions as social realities as well as religious identities. Each specific identity must be realities. regarded as positive, constructive, and open As social realities, the Church and Other to a relationship. This identity enables the Religions are called to develop the lives of Church and Other Religions to be inspectors their members and the life of the nation as of ethical and moral values for their well. The church and other religions are called to reconcile with each other, to open up to each other and to respect each other.” In other words, GPM has recognized that

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members and for a society which still dialogue with other religions. There was no struggles for the welfare of all people.42 need for dialogue because the GPM did not see anything positive could be offered by a As social realities, the church and other dialogue. As a consequence, the church did not religions are called to develop the life of their recognize many influential factors created by members and the life of the nation as well. For the plurality of religion for the mission of the the GPM, in doing its missions, the church and church. Because of this exclusive thinking, the other religions are called to reconcile, to open GPM was not able to overcome problems that up and to respect each other. Precisely, the occurred in its relationship with other GPM has acknowledged that respecting other religions. religions will enable all religions to have positive relationships with one another. . Other religions as threat or rival However, this should not lead the church and Other religions, especially Islam, were also other religions to lose their own religious seen as a threat to, or a rival of, Christianity as identities. While calling for respecting each well as the church. The notion or perspective other, the GPM asks other religions to hold that the other religions are threat or rivals can onto their specific identities. Each specific be noticed in history. Even in the Bible, the identity must be regarded as positive, rivalry notion has been described in more than constructive, and open to relationships. one story. One can read the story of Cain and Based on a short description of those three Abel, Esau and Jacob, Isaac and Ismael. The documents, one can conclude that: Bible describes as if Isaac and Ismael are two half-brothers who will not live side by side in Before the social conflict harmony. In this story, the Bible takes its Some important notions reflect the position position beside Isaac than Ismael. For this of the GPM as to other religions before the rivalry, Jonathan Sack explains it very well in social conflict. However, in this article, two his book entitled Not in God’s Name. He writes, notions can be deducted namely: other religions “Recall that Freud and Rene Girard argued that as the object of the church mission and as a it is not religion leads to violence. It is violence threat or rival. leads to religion. … Violence is born in what he called mimetic desire.43 … Girard then . Other religions as objects of the church suggested that one of the prime sources of strife mission is not between father and son but between According to the older vision, Christianity is brothers: sibling rivalry.”44 In history, sibling the only religion that teaches true and good for rivalry can be seen in the Abrahamic religions, human beings and the world. Therefore, people such as Jews, Christians and Islam.45 However, must become Christians to receive salvation it does not mean that sibling rivalry is the fate from God. The GPM stressed this point when of Abrahamic religions. Sibling rivalry is the Synod Assembly decided to implement a defeated the moment we discover that we are program of evangelization for the Muslims in loved by God for what we are, not for someone 1956. else. Each of us have our blessing. Brothers Because other religions were seen as objects need not conflict. Sibling rivalry is not fate but of conversion, the GPM never pursued a tragic error.46

42Sinode Gereja Protestan Maluku, “Ketetapan 44Jonathan Sacks, Not in God’s Name: Confronting Sinode Gereja Protestan Maluku, No. 9/SND/ke-35/” Religious Violence (New York: Schocken books, 2015), (2005), 109. 82. 43Acording to Jonathan Sacks, Mimetic desire is the 45Jonathan Sacks, Not in God’s Name,82. wish to have what someone else has, which is ultimately 46Jonathan Sacks, Not in God’s Name, 82-83 the desire to be what someone else is.

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This rivalry notion had shaped the way the . Other religions are partners of the church see other religions. Therefore, when church facing social problems in Indonesia and the This concept or notion reflects the GPM’s Moluccas, the church tended to act personally. belief that the church is not the only one who If a religion addressed something wrong in wants to create welfare and goodness in the society, the religion spoke and acted by itself. lives of human beings and the world. In The negative relationship between the church its Understanding of Faith, the GPM confesses and other religions, especially Islam, had been that all religions have the same responsibility to recognized by the GPM in the year 1995, but humanize people. The GPM has recognized there were no efforts made to overcome it. positive things in other religions, thus the Rather, the church remained focused on the church is willing to create cooperation with programs related to its institutional needs. This other religions. The GPM has recognized the caused the church to live ‘at a distance’ from negative aspects of the church’s mission in the the religious problems in the Moluccas. past and tried to adopt a new progressive Religious relationships in the Moluccas were perspective in religious relationships, which is not good, but the GPM never tried to solve this togetherness or partnership relationships. This problem. Thus, the church ran its mission while cooperation will reduce suspicion about a a ‘hidden’ tension was growing between the ‘hidden mission’ of the church (the mission of church (as well as Christianity as a whole) and conversion). other religions. The GPM has learnt in its history that other Reactions from Muslims during the conflict religions also teach their members about human must be accepted as real expressions of this dignity and their responsibility to run their lives ‘hidden’ tension. Commenting on the as good neighbours to one another. Other relationship between Christians and Muslims in religions have the same intention which is to the Moluccas before the conflict, Shoelhi, who create a better world for all. Other religions wrote a book during the social conflict, fight to overcome poverty, to work for justice, concludes: “Muslims in the Moluccas tended and to heal this wounded world. Therefore, the to maintain a distance because of the unsafe church has abandoned the past theological feeling they had.”47 However, he sometimes tendencies such as to control over the others, to points to situations before the conflict. Reading dominate, and to become the only one true his book, one notices that according to Shoelhi, religion. the roots of the conflict which came to an outburst in 1999 are to be found many years . All religions point to one and the same before. So, the Christians used the Laskar God Jihad48 only as a scapegoat. The concept that all religions point to the same God does not appear in the Understanding of Faith of the GPM when the theme “The d. After the conflict Church and Other Religions” is discussed, but There are two fundamental theological it emerges under the theme “The Kingdom of changing points that the GPM hold. First, a God and Religions.” However, one can find its theological perspective of the GPM that other spirit in many themes related to other religions beliefs are partners of the church; and second, and plurality which are addressed in all believers worship to only one God. the Understanding of Faith. In this document, the GPM demonstrates its position in

47Shoelhi, Laskar Jihad Kambing Hitam Konflik fight against Christians. During the conflict, Christians Maluku (Jakarta: PUZAM, 2002), 4. asked the Indonesian government to remove the Laskar 48Laskar Jihad is a Muslim army which came to the Jihad from the Moluccas as a way of stopping the Moluccas during the conflict to stand beside Muslims to conflict.

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understanding Christianity among other to overcome crisis such as war or natural religions. Because of this concept, the tendency disaster in which one village received to understand the mission of the church as a assistance from other villagers. In each mission of conversion no longer exists. The situation, villages declared themselves as GPM has made a radical change since the brothers and sisters. By doing this tradition, the church operated its mission long time ago participants have recognized some basics within the concept of the superiority of obligations, such as they have to help each Christianity among other religions. However, other, to take care of and to protect each other. within this new concept, the GPM never In some Pela relationships, especially the ones discusses how the church understands Jesus who called Pela Darah (blood Pela), the Christ concerning the One God to whom all participants are prohibited to marry each other, religions are pointing. This is a common even though they have no biological family tendency within religious pluralism. relationship. Beside this Pela Darah, there are Personally speaking, accepting the plurality some other types, such as Pela Batu of religions must not lead to a vague religious Karang (Rock Pela), Pela Gandong - faith. On the contrary, this awareness must (Womb Pela), Pela Tampa Siri (Betel- enable all religious people to learn more about box Pela). Generally, Pela Batu Karang is their specific faith, which must, in turn, enable another term used to refer to Pela Darah them as believers to respect other religions. (Blood Pela) or Pela Keras (Hard Pela).49 More precisely, the plurality of religion as a The Pela relation influences also the reality in the life of human beings is a great religious life of its participants, especially the opportunity to recognize, to respect and to Moluccans Moslems and Christians in the receive the differences of each religion openly; Central Moluccas. However, this article at the same time, each religion has to maintain focuses on two aspects as follows: its specific faith and its unique, critical voice. . To accept a plurality of religion A plurality of Religion must not cause each The participants of Pela always religion to lose its specific faith or uniqueness. acknowledge that even though the residents of Recognizing and respecting the uniqueness of the two villages have different religions, they each religion can be seen in the religious life of are brothers-sisters. In this sense, different the Moluccan Muslims and the Moluccan religions are a fact that cannot be rejected nor Christians. The following part describes ignored, so they have to respect it.50 This intereligious relation between Moluccan cultural habit has shaped their religious Muslims and the Moluccan Christians. perspectives in seeing each other. So, in the Moluccas it is a common habit that Muslims will not afraid or doubt to help Christians to 5. The Religious Life of the Moluccans fulfil their religious obligations even in a Shaped by the Pela Muslim village; Christians will also help To understand how the religious life of the Muslims to fulfil their religious obligations Moluccans shaped by the Pela, it is beneficial such as to pray in a Christian home. to explain shortly about the Pela. There is an important positive value in the Literarily, Pela means something to be finished perspective of acceptance of the plurality of or to be at the end. Pela is a Moluccans local religion. The positive value is that the culture which was performed by some people participants of the Pela have no feelings of

49Rachel Iwamony, Steve Gaspersz, and Nancy 50Yola Permani Lalopua and Rachel Iwamony, Souissa, “To Embrace and Be Embraced: School Pela In “Teologi Pela: Studi Teologi Kontekstual Di Negeri Post-Conflict Ambon,” Studies in Interreligious Abubu Dan Negeri Tengah-Tengah,” ARUMBAE: Dialogue Journal 29, no. 1 (2019), 2. Jurnal Ilmiah Teologi Dan Studi Agama 1, no. 1 (2019): 74–85.

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superiority over others regarding religious life. Merah. Muslims attended Christian’s religious They do not recognize the strength of their ceremony in a Church to show their happiness religion after seeing the weakness of other of celebrating a century’s birthday of the religions, but they strongly believe in their church in Negri Passo. This does not mean that faith, while they also let others live according Moluccan Muslims and Moluccan Christians to their religious faith. Thus, this perspective are performing a mixed religion. Moluccan helps religious people to have an open attitude Muslims remain Islam; so do the Moluccan toward the plurality of religion. Interestingly, Christians. They just show togetherness in participants of Pela noticed the benefit of the running each religious life. existence of a plurality of religion in their life. In addition, Moluccan Christians commonly In their points of view, it helps them to taking part in preparing an MTQ event,52 as it understand and to experience their religion was in 2015, is also a manner of sharing the deeply. They find a positive impact in the Muslims’ joy of that celebration; as is the existence of other religions which force them to Moluccan Muslims partaking in preparations learn more about and to have a deeper faith in and participating in the opening ceremony of their own. This argument opens the ability of the Assembly of the Communion of Churches religious people to see other religions in Indonesia or Persekutuan Gereja-Gereja positively. They do not see other religions as Indonesia (abbreviated PGI) in Ambon, the rivals or a threat to their religious life but accept Moluccas, in 1984. Thus, both Moluccan it as a fruitful co-existence. Christians and Moluccan Muslims tried to This religious attitude is a challenge because share their happiness, as well as their pain it requires self-examination in one’s religious throughout the time of religious event life. In the context of a plurality of religion, celebrations. Those practices reflect the each religion tries to find the positive impact of theological perspectives of Muslims and the existence of other religions in their Christians that a religious celebration is a time environment. It requires a genuine willingness of gathering together. A religious celebration is to search deeply in one’s own religious faith. an occasion of supporting each other in daily life as well as experiencing their religion. A . To take part in religious celebrations religious celebration is a bridge-building Taking part in other religious celebrations is moment through which religious people a challenging act. However, it is not for the experience that religion must not create a gap. participants of a Pela and the Moluccans as a Religious life shaped by the Pela offers a whole. For instance religious celebration in different perspective in seeing other religion. Batu Merah,51 Moslems, and Christians’ Passo Furthermore, it also criticizes theological village. As Moslems, it is prohibited in the law perspectives which tend to exclude other of Islam to take part in a ceremony in a church; religion and helps to overcome rivalry between but they cannot escape this act due to their Muslims and Christians as the GPM held in the cultural obligation. However, if one examines beginning. By the Pela, Moluccan Muslims more closely, the Christians and Muslims and Christians learn that religion does not attended the religious ceremonies separate human beings. It teaches also interchangeably only in certain occasions. For Moluccan that religious triumphalism against example, Christians attended a Muslim values of all religions. In other words, Pela religious ceremony in a Mosque to show their principally confirms the core doctrine of all support of the new raja, a chief of Negri Batu religion which is to love and to show

51Batu Merah is a village in Ambon Island. This 52Rachel Iwamony, “Toleransi Dalam Persepktif village has pela relation with Passo, a village in Ambon Orang Maluku,” in Costly Tolerance, ed. Syamsudin island also. These two village has pela relation which is (Yogyakarta: CRCS, 2018), 235. called pela adik-kakak.

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