Focus: Indonesia

“�Be�mindful�of�your�mercy,�O�Lord,�and�of�your�steadfast�love,��for�they�have�been�from�of�old.”�

(Ps25:6)

IntercessoryprayerforoppressedandpersecutedChristians ReminiscereSunday,24February2013

Focus:Indonesia

3Evangelical Church in Germany

“You did not choose me but I chose you.

And I appointed you to go and bear fruit…”

(John15:16)

ThisversefromJohn’sGospelistheNewTesta-

mentwatchwordforReminiscereSunday2013in

theDailyTexts issuedby theMoravianChurch.

InProtestantchurchesinGermanythisSunday

is dedicated to intercession for oppressed and

persecutedChristians.

ThefruitsJesusexpectsofusalsoincludeour

espousingthesufferingofoppressedandperse-

cutedsistersandbrothersinfaith,andbringing

themtoGodinprayer.

It is worth taking a closer look at the coun-

tries from which we, time and again, hear hor-

rific news. Wherever religious freedom is vio-

lated,humanrightsarealsotrampledunderfoot.

Theobservanceandprotectionofhumanrights

atthelocallevelisoneofthetaskstowhichthe

EvangelicalChurchinGermanyanditsecumen-

icalpartnersareparticularlycommitted.

WithintheLutherDecade,thethemefor2013

isnow“ReformationandTolerance”.Itreminds

ustoreflectonoursometimespainfulhistorical

learning curve regarding tolerance and, at the

sametime,encouragesustostandupfirmlyfor

religiousfreedom,andforrespectandencoun-

teramongthereligions.

Thisyear,onReminiscereSunday,ourspecial

focusisontheChristianchurchesinIndonesia.

For many years there have been regular attacks

by radical Islamic forces, which the police and

otherstatebodiesdonotcounterwiththenec-

essaryresolve.

Letusrememberourbrothersandsisters in

this part of the world this year. Let us pray for

themonReminiscereSundayandaskGodinhis

greatmercytobemindfulofthem.

Thisbookletcontainsalotofideasandpro-

posals for these prayers. I hope that it will be

widely accepted in the congregations and will

alsobringblessingtothosewhouseit.

Greetingfrom the Chair of the Council of the Evangelical Church in Germany

4 Intercessory prayer for oppressed and persecuted Christians Indonesia 5Evangelical Church in Germany

Indifferentpartsof theworld,churches,Chris-

tiancommunitiesandindividualChristiansare

beingoppressedorpersecuted.Repressionrang-

es from systematic restriction of certain funda-

mentalrights,particularlythatofreligiousfree-

dom,tolegaldiscriminationanduncertaintyto

concretethreatstolifeandlimb.

However, in many cases the situation is re-

gionallydifferentandextremelycomplex.While

such situations of threat are often based on ex-

plicithostilitytowardsChristians,noteverycase

ofbrutalviolenceagainstChristiansisimmedi-

atelyduetofaithinJesusChrist.Henceweneed

to be careful in using the term “persecution of

Christians”.Thereasonisthattheconceptofper-

secution describes a narrowly defined situation

ofthreatthatdoesnotapplytoallviolentattacks

onChristians.Oftentheconflictsreportedstem

from various ethnic, political, social, cultural,

economicorgeostrategicrootcauses.

This differentiation must not, however, lead

to our accepting suffering and torment as ‘nor-

mal’.TheApostlePaulwrites:“Letusworkforthe

goodofall,andespeciallyforthoseofthefamily

offaith.”Inthisspirit,weasChristianchurches

inGermanyshareinthesufferingofsistersand

brothers in the conflict regions of this world.

Throughpubliccampaignsandconfidentialpo-

liticaltalkswestandupfortormentedandperse-

cutedChristiansandworkonimprovingthehu-

manrightssituationofthecountriesconcerned.

In doing so, we are careful not to operate with

stereotypesandsimplifications,whichonlycre-

atenewenemystereotypes.

We check the quality of our sources. We do

notonlywanttoadvocateforChristians,butpro-

motemutualrespectandhelptoworkforpeace

intheworld.Oursolidarityisnotconfinedtothe

sistersandbrothersintheircountriesoforigin.

Weareawareofthefactthatmanyliveamongus

afterfleeingoremigrating.Wethusseektoculti-

vateecumenicalfriendshipwiththem.

Whenweworkforoppressedandpersecuted

Christians,wedosoacrossdenominationaland

churchpolicyborders,strivingtocoordinatethe

activities of different churches and communi-

ties. We bring our common concerns to God in

prayer.

Indonesia is frequently called the “most popu-

lous Muslim country in the world”. It is more

correcttospeakofitashaving“thebiggestMus-

limpopulationintheworld”,asIndonesiaisnot

aMuslimstate,butamulti-religious,multi-eth-

nic state. The Indonesian constitution guaran-

teesreligiousfreedomtoallwhobelieveinagod.

Thestaterecognizessixreligions:Islam,Protes-

tantism,Catholicism,Hinduism,Buddhismand

Confucianism. The state territory of Indonesia

extends over approx. 17,000 islands, of which

about 6000 are inhabited. Over half of the 243

million inhabitants live on the island of Java,

whoseareaislessthan7%ofsovereignterritory.

Why pray for oppressed and persecuted Christians?

Indonesia – interreligious�tensions in a multi-ethnic state.

A congregation

in Indonesia

has to hold its

Sunday service

in the open air.


InthefirstmillenniumA.D.theislandking-

dom was ruled by Hindu and Buddhist kings.

The Temple complex of Borobudur, which is

thought to be the largest Buddhist temple in

theworld,atteststotheformerpowersituation

of Buddhism. While Hinduism has hitherto re-

mained the dominant religion only in Bali, the

artofshadowplaywithstoriesandfiguresfrom

the Hindu Mahabharata and Ramayana age

(Wayang) is cultivated as an important compo-

nentofIndonesianculture.

Fromthe16thcenturyonward, Islamgradu-

ally entered the country with Arab traders. It

spread rapidly in Java and entered into close

connectionwithmysticismandthebeliefinspir-

itsofthecountrypopulation.Likewiseinthe16th

century,RomanCatholicismgainedafootholdin

Indonesia under the influence of Portuguese

traders,anditstillrepresentsthedominantreli-

giononsomeislands.Fromthe17thcentury,the

DutchEastIndiaCompanytookcontrolofIndo-

nesia in connection with the spice trade, and

from1799itbecameacolonyoftheDutchking-

dom.However,itwasnotuntilthe19thcentury

that Protestant missionaries began systematic

missionary work among a number of ethnic

groups.Forexample,from1864theGermanmis-

sionary Ludwig Ingwer Nommensen succeeded

inconvertingsomeanimisttribesinSumatrato

Protestantfaith.ThatgaverisetotheProtestant

Batak Church (Huria Kristen Batak Protestan,

HKBP),thebiggestProtestantChurchinIndone-

sia today, with over four million members. In

theMoluccas,bycontrast, theprimarilyCatho-

licpopulationwasconvertedtoReformedfaith

byDutchmissionaries.Inthewestern–Indone-

sian-partoftheislandofNewGuinea,Christian

mission in the almost inaccessible highlands

onlystartedaftertheSecondWorldWar.Thein-

digenouspopulationthereisnoweitherProtes-

tantorCatholic,whilemigrantsfromotherparts

ofIndonesiaareMuslims.

Accordingly, although Christians account

forbarely10percentofthewholepopulationof

Indonesia, there are regions (e.g. West Papua,

NorthSulawesi,partsofSumatraandtheMoluc-

cas), in which members of Christian churches

formthemajorityandplayamajorroleinpublic

life.

Manyproblemsinrelationtoreligionarethe

resultofmigration.Migrationisbotheconomi-

callymotivatedorstate-organizedresettlement

(“transmigrasi”). Christians from mainly Chris-

tianregionsarerejectedincitieswithaMuslim

majority, while the Muslim Javans resettled by

the state sometimes meet resistance from the

local Christians. Conflicts caused by migration

are also heightened by the economic competi-

tionbetweenlocalresidentsandmigrants.Eth-

nicandreligiousdifferencesraisethepotential

forconflict.

Theinterreligioustensionsorconflictsoften

flare up about where Christians are allowed to

hold their services. Indonesian law provides

that places for religious assembly and, in par-

ticular, erecting a church, have to be approved

bytheauthorities.Inordertoobtainsuchaper-

mit Christian congregations go through an ap-

proval process that requires the agreement of

the neighbours. That is an controversial issue

that again and again causes outbursts of vocal,

even violent protest against building Christian

churches or against holding services in unoffi-

cialpremises.Localauthoritiesandmayorstend

tofollowthemoodofthepopulationmorethan

thelegalsituation.

Radical Muslim preachers repeatedly claim

thatchurchbuildingshavenopermitandshould

be torn down. Five churches were affected by

such threats for months in Wonogiri District

nearthecityofSolo(CentralJava).Violencecan

also break out against Christians on relatively

insignificantgrounds.Forexample,on8Febru-

ary2012radicalMuslimsinTemanggung(West

Java)expressedtheirdisappointmentthatanal-

leged “blasphemer” was acquitted by the local

courtbyattackingaCatholicandtwoProtestant

churches near the court house and injuring a

priest.

Christmasisatimeatwhichchurchesarefre-

quentlytargeted.InMojokerto,asuburbofSura-

baya, e.g. two Protestant congregations were

prevented from celebrating Christmas in their

churches lastyear.Theyhadtoholdtheirserv-

icesunderpoliceprotectioninahiredhall.

Such conflicts take place against the back-

groundofgrowingresentmentagainstthe“West”,

withChristianitybeinggenerallystampedasthe

“religion of the West”. In September 2011 a sui-

cidebomberblewhimselfupinfrontofachurch

inSoloand injurednumerouschurch-goers, in

order to protest against western policies. The

military interventions of the West in Afghani-

stanandIraq,andtheUSA‘spro-Israelpolicyare

seentobetheexpressionofhostilitytoIslam,of

which Christians are immediately suspected.

This attitude goes hand in hand with growing

Arabisation (Wahabism) and radicalization of

Islam in Indonesia. Arab clothing including

head coverings for women is spreading. Arab

charactersareincreasinglyused.

IslamProtestantism Roman Catholicism Hinduism Buddhism

87% Muslims 7% Protestants

Religious identity

in Indonesia

1% Buddhists

2% Hindus

3% Catholics


Rule of law and freedom of religionIn2012theYasmincongregationoftheIndone-

sianChristianChurch(GerejaKristenIndonesia;

GKI)inBogor(WestJavaRegion,southofJakar-

ta, the capital) wanted to hold public worship.

The new church was not yet ready but could

be used. The congregation had for years made

thenecessaryapplicationsandin2006received

permission to build. Violent gangs of Islamic

fundamentalists had, however, blocked access

to the church since 2007 and repeatedly pre-

vented people from entering. The city mayor

gavewaytothepressureinordernottothreaten

hisre-electionin2008.Heregularly issuedde-

creestostopworkcontinuingonthechurchand

itsuseasaplaceofworship.Sothedoorstothe

building are sealed up and entry is prohibited.

TheYasmincongregationsuccessfullyappealed

in 2008 and 2009 through all levels of the ad-

ministrative courts. The judgement of the Su-

premeCourtattheendof2010wasalsounam-

biguous:thechurchoftheYasmincongregation

can be built, it has all the necessary permits. A

clearcut case? The mayor refuses to implement

thecourtjudgementstothisday.

AsimilarcaseisthatoftheFiladelfiacongre-

gation, a member of the Batak Church (HKBP),

east of Jakarta. The authorities and residents

ofJejalenJayavillagehavebeenusingallmeans

attheirdisposalsince2008topreventthepres-

enceofachurch.Thepastorreceivesdeaththreats,

church-goershavehadstones,bagsofurineand

rotten eggs hurled at them; they have received

racistinsultsandhavebeenstoppedfromenter-

ing the premises by road blocks. The police

standmoreor lessidlyby,andthegovernment

representativesofBekasiDistrictdonotenforce

judgementsoftheadministrativecourtsandthe

SupremeCourt.

Thetwocasesareprominent,butnotexcep-

tions.Theharassmentandthreatsdonotaffect

Christians alone, but all those of other faiths,

including Shiites and members of the Muslim

Ahmadiyya.Thesameappliestomarginalsocial

groupslikegays,lesbiansorpunks.Islamistfun-

damentalists, above all the Islamic Defence

Front(FrontPembelaIslam,FPI),incitethelocal

population in historical core regions of Islam

likeWestJava,NorthSumatraandAceh,inorder

todisciplinepubliclifethere,usingtheKoranto

interpret the meaning of freedom of opinion

andreligionfortherestofIndonesia.Thelocal

government representatives are told what they

have to do and, if necessary, they take the law

intotheirownhands.Nationalpoliticianskeep

their heads down for concern or fear of being

sweptawaybythewaveofgrowingconservative

Sunni Islam. This passivity on the part of the

government only encourages the fundamental-

ists.

Andyettheprinciplesofruleoflawareune-

quivocal inIndonesia.Thestatehasratifiedall

thechiefinternationaltreatiestoprotecthuman

rights. Administrative courts allow reviews of

the work of government authorities. The Su-

premeCourthandsdownitsjudgementsauton-

omously. The management of public finance is

inspected by courts of auditors. Decentralised

administrativestructures,therangeofpolitical

parties, free elections, critical media and non-

governmentalorganisations,alongwiththerec-

ognition of linguistic, religious and cultural

diversityasstatedoctrine(“Pancasila”)suggesta

communityconcernedforchecksandbalances.

Intermsofitsform,Indonesia‘stransformation

fromaformerlyautocraticcentralisedstateun-

der dictator Suharto into a democracy can be

called a success story. In the freedom index of

the organisation Freedom House, Indonesia

ranks before Thailand and the Philippines. Ac-

cordinglythecountryiscertifiedashavingun-

restrictedexerciseofrightsandfreedoms.

Theexerciseofreligiousfreedomisnotquite

so free. The text of the constitution only men-

tionssixreligionsandoffersthestatescopefor

discriminating practices. The same applies to

theblasphemylawof1965,theAnti-Ahmadiyya

law of 2008 and the ministerial decree from

2006 to grant building permits for religious

sites. Religious freedom is treated more as a

concessionthanafundamentalright.Attheend

ofhervisittoIndonesiainmid-November2012

the UN High Commissioner for Human Rights,

Navanethem Pillay, censured violent assaults,

forcedresettlements,therejectionofidentifica-

tion papers and other forms of discrimination

of members of religious minorities. Indone-

sia‘s culture of diversity and tolerance will be

threatened,shesaid,ifitdoesnotactdecisively

againstgrowingviolenceandanextremistinter-

pretationofIslam.Shespecificallycalledforthe

repealoftheanti-blasphemylaw.

HowdoChristiansrelate toall this?Theex-

amples mentioned are so prominent because

the national council of churches in Indonesia

(Persekutuan Gereja-Gereja di Indonesia) and

the Jakarta Christian Communication Forum

standbythelocalmemberchurchesincoopera-

tion with Protestant missions in Germany and

passoninformationtotheinternationalpublic.

Support by the churches in Indonesia itself is

notalwayseasyastheyoftenactfromaminority

position and are concerned to maintain a pre-

carious balance towards the Muslim majority.

Alltooopenprotestcouldjeopardisetheinfor-

The notice says

„Sealed up“. The

HKBP Filadelfia

congregation

is not allowed to

enter its property

in Bekasi District,

east of Jakarta.

Demonstration by

members of religious

minorities: the

banner calls on the

President of Indone-

sia to guarantee

religious freedom.


mal attempts at conflict resolution in coopera-

tion with large Muslim organisations. Many

churchleaderscouldbemoreforthrightinspeak-

ingupifChristiancommunitiesabroadbacked

them up, showed solidarity and also expressed

consolationinactualsituationsofrepression.

Christianchurchesallovertheworldshould

stand up for the unrestricted exercise of reli-

gious freedom in Indonesia. They should de-

mandthattheprinciplesoftheruleoflawnotbe

ignoredbyIndonesianofficialsandthatneces-

sarystatutoryreformsbeinitiated.Theinterna-

tionalconnectionsbetweenChristianchurches

andmissionagenciesofferagoodorganisation-

alplatformforthis.

Finally, Christians in Germany and Indone-

siagreatlywelcomedthefactthatFederalChan-

cellorAngelaMerkelmetchurchrepresentatives

during her state visit to Indonesia in July 2012

andvisitednotonlyamosquebutalsoachurch

inJakarta.

Signs of hopeIndonesia‘s reality is still very complex. Since

the fall of President Suharto‘s authoritarian re-

gimein1998thecountryhasstillbeenintransi-

tion.Therighttofreedomofspeechandopinion

wasrealisedandtheregional levelwasgranted

more powers in the course of decentralisation.

Themilitaryisgraduallywithdrawingfrompoli-

tics,andthereisacampaigntofightcorruption.

At the same time, the country’s economy has

growninthelastfewyears.

Atthesametime,therearealsonegativede-

velopments, likethegrowingnumberof Islam-

ist fundamentalist groups, social unrest, con-

flictsbetweenclansandreligiousgroups.Many

people are frustrated and concerned about the

situation in Indonesia, particularly regarding

freedom of religion. The government’s reluc-

tancetotakeactiononviolationsoftheconsti-

tutional right to freely practise one‘s religion

worriesthereligiousminoritiesinsideandout-

sideIslam.Doetheyhavethesamelegalstatus

asthemajorityreligionornot?Ifthestatedoes

notprotecttheirreligiousrightsatallcost,then

theircivilrightswillalsobeatstake.

What will happen to the minorities if the

present democratisation process in Indonesia

doesnotleadtosustainabledemocracy,butisto

beputatriskthroughtheradicalisationofIslam

inIndonesia,whichhastraditionallybeenmod-

erate? This uncertain future is causing Indone-

sianChristiansgreatconcern.Yetinthemidstof

this difficult situation there are also signs of

hope.

Faith: Despitetheimmenserepressionofre-

ligious freedom in the country, many people

still believe in a better future. They believe in

God’spromisetobepresentinthemidstofthis

uncertainty. They are convinced that God is at

work in the present situation in Indonesia. In

manyplaceswhereChristiansarenotpermitted

tobuildachurchorholdaSundayservicethey

steadfastlyseekaplaceoropportunitytogather,

to pray together, to sing and to listen to God’s

Word. If necessary, they hold worship in the

open,ase.g. inYasmin,Java.SometimesChris-

tiansholdtheirservicesinfrontofthepresiden-

tial palace, in order to be able to remind the

presidentofhisdutytoguaranteefreedomofre-

ligion for all the country’s citizens. Their faith

and commitment constantly grows and thus

theygiveimpressivewitnessofhowtoliveout

Christianfaithindifficultsituations.

Solidarity: Beforesuchimmenseviolations

of religious freedom occurred, many churches

were only concerned with themselves and

showedlittlesympathyforthosereligiouscom-

munitiesthatwerefacingdifficulties.Today,by

contrast,Christianslookoverthefenceoftheir

own community and advocate for the rights of

others.Christians,Muslims,Hindus,Buddhists

and members of other religions campaign to-

getheragainsttheirresponsiblelackofactionof

thegovernmentandagainstthefundamentalist

groups.Christiansandotheroppressedminori-

tiessensethesolidarityshowninallpartsofthe

country and all over the world. When the Fi-

ladelfia congregation was not able to celebrate

Easterasusualin2012,newsofthreats,assaults

and humiliations spread rapidly in Indonesia

and other parts of the world, including Germa-

ny. Pastors and congregational members re-

ceived messages of solidarity – not just from

Christians.Prayersandvisitsfromchurchrepre-

sentativesfromGermanyandtheWorldCouncil

of Churches strengthen the faith and hope of

manyChristiansinthecountry.Theydonotfeel

aloneinthissituation,becausetheyhavesisters

andbrotherstheworldoverwhoarethinkingof,

andprayingforthem.

Interreligious dialogue and cooperation:NotonlyChristianssufferundertherestriction

ofreligiousfreedominIndonesia,butalsopeo-

pleofother faiths, includingmembersofMus-

lim minorities. In the last few years, the Ah-

madiyya have been increasingly the object of

attacks. Their houses were burned down,

mosquesclosed,theywerepersecutedandsome

evenkilled.Inthemeantime,oppressedpeople

inIndonesiahaverecognised,however,thatthe

persecutionofacertaingroupmaymeanathreat

to all and to peaceful existence in the country.

Hence religious leaders have initiated numer-

ousinterfaithdialoguesandpromotedcoopera-

tionbetweenmembersofdifferentfaithsatthe

local and national level. These initiatives are

signs of hope for peaceful coexistence among

thereligions.TheimageofIndonesiaasacoun-

try in which people of different faiths and eth-

nic groups live together in harmony could be

wonbackthisway.TheIndonesianmotto“Bhin-

neka Tunggal Ika – Unity in Diversity”, which

gaveinspirationwhenthecountrywasfounded,

isbeingfilledwithnewlife.

Commitment to Pancasila:Asstatedinthe

PreambleoftheIndonesianconstitutionof1945,

the Pancasila incorporates the basic principles

oftheindependentstate.Theseare:beliefinone

God,justandcivilisedhumanity,stateunity,de-

mocracyandsocialjusticeforallcitizensofIn-

donesia. Such principles help Indonesia to at-

tainunitywithallitsdiversity,astheIndonesian

Republicisbasedonaneutralculturalandreli-

gious identity. Since the founding of the state,

Islamistshavetimeandagainstriventoreplace

these principles by the Islamic Sharia, but the

vastmajorityofthepopulationhassofarreject-

ed these trends. However, if such currents

shouldonedaygainamajorityinparliamentit

cannotbeexcludedthatIndonesiawillturninto

an Islamic state. Therefore it is extremely im-

portanttoChristiansandotherminorities,and

formoderateMuslims,thattheIndonesianstate

should not be dominated by one religion, but

rathershouldbefoundedonthePancasila,that

allowsscopeandopportunityforthepracticeof

faith.

Indonesia as a new economic power: In-

donesia is the only member of the G20 states

fromSoutheastAsia.Thismembershipisthein-

ternational recognition of its importance as an

emergingeconomicpower,likelytoplayamajor

role in the global economy in future. There are

good reasons to assume that its economy will

growinthecomingyears.Ifthestandardofliv-

ing and education improves it is to be hoped

thatpeopleinIndonesiawillbelessvulnerable

to radical positions and also more tolerant to-

wardsmembersofotherethnicgroupsandreli-

gions.

Christian

vocational school

for girls near

Salatiga, that also

teaches Islamic

students.


Opening words

Weareworshippingtodayinachurchbuilding.FormanyChristiansinIndonesiathatisnotamat-

terofcourse.Againandagaintheymeetwithviolentprotests,whencongregationswishtolawfully

buildorrenovatechurches.FundamentalistforcesincitetheMuslimmajoritypopulationandthus

threaten the traditionally peaceful coexistence of the different religions in Indonesia. The police

andgovernmentdepartmentsoftenjustletithappen.TodayonReminiscereSunday,the2ndSun-

dayinPassiontide,wewantparticularly torememberthesituationofour Indonesiansistersand

brothersandbringthembeforeGodinprayer.

This year the Evangelical Church in Germany is marking the thematic year on “Reformation and

Tolerance”aspartofitsLutherDecadeleadingupto2017.Thisisalsoaboutlearningfromthesome-

timesdirehistoryofreligiousintoleranceandstandingupforpeacefulcooperationbetweenpeople

ofdifferentreligiousbackgrounds.

Letusprayforthat,too,inthisservice.

The Protestant

church on

“Prayer Hill” in

Nusa Dua, Bali.

We are worshipping today in a church

building. For many Christians in Indonesia

that is not a matter of course.

Liturgical�modules

Verses 3, 4, 12, 13, 17, 18 of Psalm 10 (with as antiphon an Indonesian hymn, Thuma Mina 273)

Antiphon:Tuhanku, tuhanku mengapa kautinggalkan aku?

(My God, my God, why, why have you forsaken me?)

Forthewickedboastofthedesiresoftheirheart,

ThosegreedyforgaincurseandrenouncetheLord.

Intheprideoftheircountenancethewickedsay,“Godwillnotseekitout”;

alltheirthoughtsare,“ThereisnoGod.”

Antiphon: Tuhanku, tuhanku mengapa kautinggalkan aku?


Riseup,OLord;OGod,liftupyourhand;

Donotforgettheoppressed.

WhydothewickedrenounceGod

andsayintheirhearts,“Youwillnotcallustoaccount”?

Butyoudosee,Indeedyounote

Troubleandgrief,thatyoumaytakeitintoyourhands;

thehelplesscommitthemselvestoyou;

youhavebeenthehelperoftheorphan.

Antiphon:Tuhanku, tuhanku mengapa kautinggalkan aku?


OLord,youwillhearthedesireofthemeek;

Youwillstrengthentheirheart,youwillinclineyourear

todojusticefortheorphanandtheoppressed,

sothatthosefromearthmaystriketerrornomore.

Glory be to the Father and to the Son and to the Holy Spirit

As it was at the beginning, is now and ever shall be. Amen.

1 = Indonesian,

2 = German,

3 = English,

4 = Tamil,

5 = Philippine,

6 = Mandarin

Melody:

Francisco F. Feliciano.

Accompaniment:

Hartmut Bietz.

1: Fridolin Ukur,

2: Dieter Trautwein,

3: Fridolin Ukur,

3-6: Rolando S. Tipo.

© the authors

© 2 + layout:

Strube, Munich


Hymn: Dalam Yesus kita besaudara (Thuma mina 138)

Intercessions

MercifulGod,

Webringbeforeyoutodayourconcernandsadnessattherepression,violenceandpersecutionto

whichChristiansandotherreligiousminoritiesareexposedinIndonesia.

Weprayforthosewhooppressothers:

Widentheirheartsinthespiritofrespectandtolerance.

Transformtheirhatredintoconstructiveenergy.

Strengthenthelifetogetherofdifferentreligionsandcultures.

Weprayforthepowerfulandinfluential:

Givethemcouragetocontinuetostandupforreligiousfreedomandsolidarity.

Strengthenhonestyandnon-corruptibility.

Arouseresponsibilitytoprotectminorities.

WeprayforourChristiansistersandbrothersinIndonesia:

PreservetheminfirmfaithinyourSonJesusChrist.

Betheirrefugeintimesofneed,theirhopeintribulation,theircomfortinfearandmourning.

JesusChrist,remaintheirmodelinloveandinsuffering.

Weprayforallthosewhoarepersecutedfortheirfaith:

Preservethemfromtraumaticexperiences.

Sendpeoplewhoopentheirheartsandhomestothem.

Alleviatesuffering,bestowfreedom,savelife.

Weprayforourselves:

ShowushowwecanliveoutourbondswiththeChristiansinIndonesia.

Openopportunitiestoassist,evenfromafar.

StrengthenourprayersforoppressedfellowChristiansalovertheworld.

WetrustinyourmercyandpraiseyourgoodnessthroughJesusChrist,ourLord.Amen.

Prayer written by the Protesant Indonesian Kristus Church Rhine-Main:

For our home, a prayer of hope for salvation, that brothers and sisters of different religions may rebuild

broken relations and lay down their deeds of violence and exclusion.

Whenfaithallowsawall toriseupbetweenpeople,help themto jumpover it.Give themthe

knowledgethattheyspeakthesamelanguageandallshareinculturaldiversitytogether.

When a church goes up in flames in our home country, give your children, our sisters and

brothers, comfort and strength in times of despair and anger. Let them not sink into resentment

andviolence,butteachthemalwaystolove.Violenceshallbeovercomewithgentleness.Injustice

shallbeeliminatedwiththevoicesofjustice.

Wepraythatoursistersandbrothers in Indonesiadonotbecomefanatics, regardlessof their

religion.ManyconflictsinIndonesiastemfromtheideasoffanaticalgroupings,andwepraythat

thebroadpopulationwillnotbeblindedbythembutcanreactprudently–inlastingharmonywith

theirfellowpeople,regardlessoftheirfaith.

Ifyourchurchtooisaminorityinourhugehomecountrywepraywithhopethatitwillplayan

important role in creating peace for you in Indonesia. Bless its endeavours in dialogue with the

otherreligions.

Wepraythisprayerofhopethatourhomelandwillhaveapositivefuture–whichweallwant

forit.

Amen.

… be refuge in times of need.

1 = Indonesian,

2 = German,

3 = Spanish,

4 = English,

5 = Philippine,

6 = Mandarin

Hymn from Indonesia.

2 - 4: Basler Mission.

© Strube, München


Collections

Many Indonesian congregations have problems with holding services. Stones are thrown at their

members on the way to church and some pastors have received death threats. The Indonesian

churches accuse the government of not taking any effective steps to guarantee unrestricted reli-

gious freedom for Christians. Many congregations see themselves forced to take court action to

fightfortheirrighttobuildchurchbuildingsorholdservicesinexistingones.Thatcostsalotof

money, which the congregational members cannot raise by themselves. We therefore ask you to

makeadonationtosupportsuchcongregationswherereligiousfreedomisunderthreat.

DonationaccountoftheUnitedEvangelicalMission:

9090908

KD-BankeG,BLZ35060190

Reference:“ReligiousfreedominIndonesia”

Worship in the

“Zion” church of

the GKJTU

Initiative‚Solidaritätmitverfolgtenund

bedrängtenChristeninunsererZeit‘der

DeutschenBischofskonferenz

www.dbk.de/verfolgte-bedraengte-christen/

home-vbc/

GebetstagfürverfolgteChristenderWeltweiten

EvangelischenAllianz

www.ead.de/gebet/gebetstag-fuer-verfolgte-

christen/editorial.html

AktuelleFürbittgebetederVELKD

fürSonn-undFeiertage

www.velkd.de/aktueller-sonntag.php

BedrohungderReligionsfreiheit.Erfahrungen

vonChristeninverschiedenenLändern.

EineArbeitshilfe(EKD-Texte78),hg.vom

KirchenamtderEKD,Hannover2003

www.ekd.de/download/ekd_texte_78.pdf

SolidarisierenundHandeln.Diskriminierte

undbedrohteChristeninderWelt

(SEKImpuls7),hg.v.Schweizerischen

EvangelischenKirchenbund,Bern2009

www.sek-feps.ch/onlineshop/frontend/documents/

shop/products/impuls7_de_web.pdf

Länderinformationendes

AuswärtigenAmteszuAlgerien

www.auswaertiges-amt.de/DE/Aussenpolitik/

Laender/Laenderinfos/01-Nodes_Uebersichts-

seiten/Indonesien_node.html

AnettKeller,DieOpferwerdenzuTätern

gemacht,in:welt-sichten.Magazinfürglobale

EntwicklungundökumenischeZusammen-

arbeit,5/2011.

IndieWeltfürdieWelt,MagazinderVereinten

EvangelischenMission3/2010und5/2010.

DasanderemuslimischeLand,

EMS-Dokumentationsbrief1/2008.

ZachariasWidodo,KircheundFrieden

–eineindonesischePerspektive,in:darum-

journal1/2012.

JochenMotteu.a.(Hg.),Religion(s)-Freiheit

Menschenrechte.Dokumentationeiner

TagungderEvangelischenKirchevonWestfalen

undderVereintenEvangelischenMission,

Wuppertal2010.

MattiJustusSchindehütte,Zivilreligionals

VerantwortungderGesellschaft:Religionals

politischerFaktorinnerhalbderEntwicklung

derPancasilaIndonesiens,Hamburg2006

http://ediss.sub.uni-hamburg.de/

volltexte/2006/2915/index.html

MattiJustusSchindehütte,Indonesien,

in:MarkusPorsche-LudwigundJürgenBellers

(Hg.),HandbuchderReligionenderWelt,

Nordhausen2012

www.bautz.de/bautzbautz/index.

php?option=com_content&view=article&id=164:

religion-in-indonesien&catid=70:handbuch-

religion&Itemid=62

EvangelischeIndonesische

KristusgemeindeRhein-Main

www.jki-rhein-main.de/

Service in a half-

finished new

church building

– further con-

struction was

stopped by

Muslims.

Further�information

18 Intercessory prayer for oppressed and persecuted Christians Indonesia

Impressum

This material guide was put together by the EKD Church Office in cooperation with the

OfficeoftheUnitedEvangelicalLutheran

ChurchofGermany(VELKD),

Hanover

OfficeoftheUnion

ofEvangelicalChurches(UEK),

Hanover

AssociationofProtestantChurches

andMissionsinGermany(EMW),

Hamburg

UnitedEvangelicalMission(VEM),

Wuppertal

EKDCenterforQualityDevelopment

inChurchServices,

Hildesheim

CouncilofChurchesinGermany(ACK),

Frankfurt

Church Office of the Evangelical Church in GermanyHerrenhäuserStraße12

30419Hannover

Telephone:+4951127960

Printed by:LindenDruckVerlagsgesellschaft,

Hannover

Design:Anne-UlrikeThursch

Gestaltungskonzepte,Hannover

Photo credits: Cover:TempleruininBorobudur,Java,

photoacrobat/photocase.com

p.4:PaltiPanjaitan

p.6:Infografik.UpdatedmapofUNDPfor

Indonesia(http://www.undp.or.id/general/maps/

Map_religions.jpg)

p.7:EKD-Infografik,Source:Zensus2010

(http://sp2010.bps.go.id/index.php/site/

tabel?tid=321&wid=0, abgerufen am 2.01.2013)

p.8:VEM

p.9:P.Oppenheim

p.10:VEM

p.12:P.Oppenheim

p.16:VEM

p.17:VEM

IntercessoryprayerforoppressedandpersecutedChristiansReminiscereSunday,24February2013

Documents

Focus: Indonesia