Focus: Indonesia - Evangelische Kirche in Deutschland

Transcription

“Be mindful of your mercy, O Lord, and of your steadfast love, for they have been from of old.”
(Ps 25:6)
Intercessory prayer for oppressed and persecuted Christians
Reminiscere Sunday, 24 February 2013
Focus:
Indonesia
Evangelical Church in Germany
Greeting from the
Chair of the Council of
the Evangelical Church
in Germany
“You did not choose me but I chose you.
And I appointed you to go and bear fruit…”
(John 15:16)
This verse from John’s Gospel is the New Testament watchword for Reminiscere Sunday 2013 in
the Daily Texts issued by the Moravian Church.
In Protestant churches in Germany this Sunday
is dedicated to intercession for oppressed and
persecuted Christians.
The fruits Jesus expects of us also include our
espousing the suffering of oppressed and persecuted sisters and brothers in faith, and bringing
them to God in prayer.
It is worth taking a closer look at the countries from which we, time and again, hear horrific news. Wherever religious freedom is violated, human rights are also trampled underfoot.
The observance and protection of human rights
at the local level is one of the tasks to which the
Evangelical Church in Germany and its ecumenical partners are particularly committed.
3
Within the Luther Decade, the theme for 2013
is now “Reformation and Tolerance”. It reminds
us to reflect on our sometimes painful historical
learning curve regarding tolerance and, at the
same time, encourages us to stand up firmly for
religious freedom, and for respect and encounter among the religions.
This year, on Reminiscere Sunday, our special
focus is on the Christian churches in Indonesia.
For many years there have been regular attacks
by radical Islamic forces, which the police and
other state bodies do not counter with the necessary resolve.
Let us remember our brothers and sisters in
this part of the world this year. Let us pray for
them on Reminiscere Sunday and ask God in his
great mercy to be mindful of them.
This booklet contains a lot of ideas and proposals for these prayers. I hope that it will be
widely accepted in the congregations and will
also bring blessing to those who use it.
4
Intercessory prayer for oppressed and persecuted Christians Indonesia
5
A congregation
in Indonesia
has to hold its
Sunday service
in the open air.
Why pray for oppressed
and persecuted
Christians?
In different parts of the world, churches, Christian communities and individual Christians are
being oppressed or persecuted. Repression ranges from systematic restriction of certain fundamental rights, particularly that of religious freedom, to legal discrimination and uncertainty to
concrete threats to life and limb.
However, in many cases the situation is regionally different and extremely complex. While
such situations of threat are often based on explicit hostility towards Christians, not every case
of brutal violence against Christians is immediately due to faith in Jesus Christ. Hence we need
to be careful in using the term “persecution of
Christians”. The reason is that the concept of persecution describes a narrowly defined situation
of threat that does not apply to all violent attacks
on Christians. Often the conflicts reported stem
from various ethnic, political, social, cultural,
economic or geostrategic root causes.
This differentiation must not, however, lead
to our accepting suffering and torment as ‘normal’. The Apostle Paul writes: “Let us work for the
good of all, and especially for those of the family
of faith.” In this spirit, we as Christian churches
in Germany share in the suffering of sisters and
brothers in the conflict regions of this world.
Through public campaigns and confidential political talks we stand up for tormented and persecuted Christians and work on improving the human rights situation of the countries concerned.
In doing so, we are careful not to operate with
stereotypes and simplifications, which only create new enemy stereotypes.
We check the quality of our sources. We do
not only want to advocate for Christians, but promote mutual respect and help to work for peace
in the world. Our solidarity is not confined to the
sisters and brothers in their countries of origin.
We are aware of the fact that many live among us
after fleeing or emigrating. We thus seek to cultivate ecumenical friendship with them.
When we work for oppressed and persecuted
Christians, we do so across denominational and
church policy borders, striving to coordinate the
activities of different churches and communities. We bring our common concerns to God in
prayer.
Indonesia – interreligious
tensions in a multi-ethnic
state.
Indonesia is frequently called the “most populous Muslim country in the world”. It is more
correct to speak of it as having “the biggest Muslim population in the world”, as Indonesia is not
a Muslim state, but a multi-religious, multi-ethnic state. The Indonesian constitution guarantees religious freedom to all who believe in a god.
The state recognizes six religions: Islam, Protestantism, Catholicism, Hinduism, Buddhism and
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,
whose area is less than 7% of sovereign territory.
6
7
Religious identity
in Indonesia
Islam
Protestantism
Roman Catholicism
Hinduism
Buddhism
In the first millennium A.D. the island kingdom was ruled by Hindu and Buddhist kings.
The Temple complex of Borobudur, which is
thought to be the largest Buddhist temple in
the world, attests to the former power situation
of Buddhism. While Hinduism has hitherto remained the dominant religion only in Bali, the
art of shadow play with stories and figures from
the Hindu Mahabharata and Ramayana age
(Wayang) is cultivated as an important component of Indonesian culture.
From the 16th century onward, Islam gradually entered the country with Arab traders. It
spread rapidly in Java and entered into close
connection with mysticism and the belief in spirits of the country population. Likewise in the 16th
century, Roman Catholicism gained a foothold in
Indonesia under the influence of Portuguese
traders, and it still represents the dominant religion on some islands. From the 17th century, the
Dutch East India Company took control of Indonesia in connection with the spice trade, and
from 1799 it became a colony of the Dutch kingdom. However, it was not until the 19th century
that Protestant missionaries began systematic
missionary work among a number of ethnic
groups. For example, from 1864 the German missionary Ludwig Ingwer Nommensen succeeded
in converting some animist tribes in Sumatra to
Protestant faith. That gave rise to the Protestant
Batak Church (Huria Kristen Batak Protestan,
HKBP), the biggest Protestant Church in Indonesia today, with over four million members. In
the Moluccas, by contrast, the primarily Catholic population was converted to Reformed faith
by Dutch missionaries. In the western – Indonesian - part of the island of New Guinea, Christian
mission in the almost inaccessible highlands
only started after the Second World War. The indigenous population there is now either Protestant or Catholic, while migrants from other parts
of Indonesia are Muslims.
Accordingly, although Christians account
for barely 10 percent of the whole population of
Indonesia, there are regions (e.g. West Papua,
North Sulawesi, parts of Sumatra and the Moluccas), in which members of Christian churches
form the majority and play a major role in public
life.
Many problems in relation to religion are the
result of migration. Migration is both economically motivated or state-organized resettlement
(“transmigrasi”). Christians from mainly Christian regions are rejected in cities with a Muslim
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 competition between local residents and migrants. Ethnic and religious differences raise the potential
for conflict.
The interreligious tensions or conflicts often
flare up about where Christians are allowed to
hold their services. Indonesian law provides
that places for religious assembly and, in particular, erecting a church, have to be approved
by the authorities. In order to obtain such a permit Christian congregations go through an approval 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 unofficial premises. Local authorities and mayors tend
to follow the mood of the population more than
the legal situation.
87% Muslims
7% Protestants
1% Buddhists
2% Hindus
3% Catholics
Radical Muslim preachers repeatedly claim
that church buildings have no permit and should
be torn down. Five churches were affected by
such threats for months in Wonogiri District
near the city of Solo (Central Java). Violence can
also break out against Christians on relatively
insignificant grounds. For example, on 8 February 2012 radical Muslims in Temanggung (West
Java) expressed their disappointment that an alleged “blasphemer” was acquitted by the local
court by attacking a Catholic and two Protestant
churches near the court house and injuring a
priest.
Christmas is a time at which churches are frequently targeted. In Mojokerto, a suburb of Surabaya, e.g. two Protestant congregations were
prevented from celebrating Christmas in their
churches last year. They had to hold their services under police protection in a hired hall.
Such conflicts take place against the background of growing resentment against the “West”,
with Christianity being generally stamped as the
“religion of the West”. In September 2011 a suicide bomber blew himself up in front of a church
in Solo and injured numerous church-goers, in
order to protest against western policies. The
military interventions of the West in Afghanistan and Iraq, and the USA‘s pro-Israel policy are
seen to be the expression of hostility to Islam, 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
characters are increasingly used.
8
Demonstration by
members of religious
minorities: the
banner calls on the
President of Indonesia to guarantee
religious freedom.
Rule of law and freedom of religion
In 2012 the Yasmin congregation of the Indonesian Christian Church (Gereja Kristen Indonesia;
GKI) in Bogor (West Java Region, south of Jakarta, the capital) wanted to hold public worship.
The new church was not yet ready but could
be used. The congregation had for years made
the necessary applications and in 2006 received
permission to build. Violent gangs of Islamic
fundamentalists had, however, blocked access
to the church since 2007 and repeatedly prevented people from entering. The city mayor
gave way to the pressure in order not to threaten
his re-election in 2008. He regularly issued decrees to stop work continuing on the church and
its use as a place of worship. So the doors to the
building are sealed up and entry is prohibited.
The Yasmin congregation successfully appealed
in 2008 and 2009 through all levels of the administrative courts. The judgement of the Supreme Court at the end of 2010 was also unambiguous: the church of the Yasmin congregation
can be built, it has all the necessary permits. A
clearcut case? The mayor refuses to implement
the court judgements to this day.
A similar case is that of the Filadelfia congregation, a member of the Batak Church (HKBP),
east of Jakarta. The authorities and residents
of Jejalen Jaya village have been using all means
at their disposal since 2008 to prevent the presence of a church. The pastor receives death threats,
church-goers have had stones, bags of urine and
rotten eggs hurled at them; they have received
racist insults and have been stopped from entering the premises by road blocks. The police
stand more or less idly by, and the government
representatives of Bekasi District do not enforce
judgements of the administrative courts and the
Supreme Court.
The two cases are prominent, but not exceptions. The harassment and threats do not affect
Christians alone, but all those of other faiths,
including Shiites and members of the Muslim
Ahmadiyya. The same applies to marginal social
groups like gays, lesbians or punks. Islamist fundamentalists, above all the Islamic Defence
Front (Front Pembela Islam, FPI), incite the local
population in historical core regions of Islam
like West Java, North Sumatra and Aceh, in order
to discipline public life there, using the Koran to
interpret the meaning of freedom of opinion
and religion for the rest of Indonesia. The local
government representatives are told what they
have to do and, if necessary, they take the law
into their own hands. National politicians keep
their heads down for concern or fear of being
swept away by the wave of growing conservative
Sunni Islam. This passivity on the part of the
government only encourages the fundamentalists.
9
The notice says
„Sealed up“. The
HKBP Filadelfia
congregation
is not allowed to
enter its property
in Bekasi District,
east of Jakarta.
And yet the principles of rule of law are unequivocal in Indonesia. The state has ratified all
the chief international treaties to protect human
rights. Administrative courts allow reviews of
the work of government authorities. The Supreme Court hands down its judgements autonomously. The management of public finance is
inspected by courts of auditors. Decentralised
administrative structures, the range of political
parties, free elections, critical media and nongovernmental organisations, along with the recognition of linguistic, religious and cultural
diversity as state doctrine (“Pancasila”) suggest a
community concerned for checks and balances.
In terms of its form, Indonesia‘s transformation
from a formerly autocratic centralised state under 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. Accordingly the country is certified as having unrestricted exercise of rights and freedoms.
The exercise of religious freedom is not quite
so free. The text of the constitution only mentions six religions and offers the state scope for
discriminating practices. The same applies to
the blasphemy law of 1965, the Anti-Ahmadiyya
law of 2008 and the ministerial decree from
2006 to grant building permits for religious
sites. Religious freedom is treated more as a
concession than a fundamental right. At the end
of her visit to Indonesia in mid-November 2012
the UN High Commissioner for Human Rights,
Navanethem Pillay, censured violent assaults,
forced resettlements, the rejection of identification papers and other forms of discrimination
of members of religious minorities. Indonesia‘s culture of diversity and tolerance will be
threatened, she said, if it does not act decisively
against growing violence and an extremist interpretation of Islam. She specifically called for the
repeal of the anti-blasphemy law.
How do Christians relate to all this? The examples mentioned are so prominent because
the national council of churches in Indonesia
(Persekutuan Gereja-Gereja di Indonesia) and
the Jakarta Christian Communication Forum
stand by the local member churches in cooperation with Protestant missions in Germany and
pass on information to the international public.
Support by the churches in Indonesia itself is
not always easy as they often act from a minority
position and are concerned to maintain a precarious balance towards the Muslim majority.
All too open protest could jeopardise the infor-
10
Christian
vocational school
for girls near
Salatiga, that also
teaches Islamic
students.
mal attempts at conflict resolution in cooperation with large Muslim organisations. Many
church leaders could be more forthright in speaking up if Christian communities abroad backed
them up, showed solidarity and also expressed
consolation in actual situations of repression.
Christian churches all over the world should
stand up for the unrestricted exercise of religious freedom in Indonesia. They should demand that the principles of the rule of law not be
ignored by Indonesian officials and that necessary statutory reforms be initiated. The international connections between Christian churches
and mission agencies offer a good organisational platform for this.
Finally, Christians in Germany and Indonesia greatly welcomed the fact that Federal Chancellor Angela Merkel met church representatives
during her state visit to Indonesia in July 2012
and visited not only a mosque but also a church
in Jakarta.
Signs of hope
Indonesia‘s reality is still very complex. Since
the fall of President Suharto‘s authoritarian regime in 1998 the country has still been in transition. The right to freedom of speech and opinion
was realised and the regional level was granted
more powers in the course of decentralisation.
The military is gradually withdrawing from politics, and there is a campaign to fight corruption.
At the same time, the country’s economy has
grown in the last few years.
At the same time, there are also negative developments, like the growing number of Islamist fundamentalist groups, social unrest, conflicts between clans and religious groups. Many
people are frustrated and concerned about the
situation in Indonesia, particularly regarding
freedom of religion. The government’s reluctance to take action on violations of the constitutional right to freely practise one‘s religion
worries the religious minorities inside and outside Islam. Doe they have the same legal status
as the majority religion or not? If the state does
not protect their religious rights at all cost, then
their civil rights will also be at stake.
What will happen to the minorities if the
present democratisation process in Indonesia
does not lead to sustainable democracy, but is to
be put at risk through the radicalisation of Islam
in Indonesia, which has traditionally been moderate? This uncertain future is causing Indonesian Christians great concern. Yet in the midst of
this difficult situation there are also signs of
hope.
Faith: Despite the immense repression of religious freedom in the country, many people
still believe in a better future. They believe in
God’s promise to be present in the midst of this
uncertainty. They are convinced that God is at
work in the present situation in Indonesia. In
many places where Christians are not permitted
to build a church or hold a Sunday service they
steadfastly seek a place or opportunity to gather,
to pray together, to sing and to listen to God’s
Word. If necessary, they hold worship in the
open, as e.g. in Yasmin, Java. Sometimes Christians hold their services in front of the presidential palace, in order to be able to remind the
president of his duty to guarantee freedom of religion for all the country’s citizens. Their faith
and commitment constantly grows and thus
they give impressive witness of how to live out
Christian faith in difficult situations.
Solidarity: Before such immense violations
of religious freedom occurred, many churches
were only concerned with themselves and
showed little sympathy for those religious communities that were facing difficulties. Today, by
contrast, Christians look over the fence of their
own community and advocate for the rights of
others. Christians, Muslims, Hindus, Buddhists
and members of other religions campaign together against the irresponsible lack of action of
the government and against the fundamentalist
groups. Christians and other oppressed minorities sense the solidarity shown in all parts of the
country and all over the world. When the Filadelfia congregation was not able to celebrate
Easter as usual in 2012, news of threats, assaults
and humiliations spread rapidly in Indonesia
and other parts of the world, including Germany. Pastors and congregational members received messages of solidarity – not just from
Christians. Prayers and visits from church representatives from Germany and the World Council
of Churches strengthen the faith and hope of
many Christians in the country. They do not feel
alone in this situation, because they have sisters
and brothers the world over who are thinking of,
and praying for them.
Interreligious dialogue and cooperation:
Not only Christians suffer under the restriction
of religious freedom in Indonesia, but also people of other faiths, including members of Muslim minorities. In the last few years, the Ahmadiyya have been increasingly the object of
attacks. Their houses were burned down,
mosques closed, they were persecuted and some
even killed. In the meantime, oppressed people
in Indonesia have recognised, however, that the
persecution of a certain group may mean a threat
to all and to peaceful existence in the country.
Hence religious leaders have initiated numerous interfaith dialogues and promoted cooperation between members of different faiths at the
local and national level. These initiatives are
signs of hope for peaceful coexistence among
the religions. The image of Indonesia as a country in which people of different faiths and ethnic groups live together in harmony could be
11
won back this way. The Indonesian motto “Bhinneka Tunggal Ika – Unity in Diversity”, which
gave inspiration when the country was founded,
is being filled with new life.
Commitment to Pancasila: As stated in the
Preamble of the Indonesian constitution of 1945,
the Pancasila incorporates the basic principles
of the independent state. These are: belief in one
God, just and civilised humanity, state unity, democracy and social justice for all citizens of Indonesia. Such principles help Indonesia to attain unity with all its diversity, as the Indonesian
Republic is based on a neutral cultural and religious identity. Since the founding of the state,
Islamists have time and again striven to replace
these principles by the Islamic Sharia, but the
vast majority of the population has so far rejected these trends. However, if such currents
should one day gain a majority in parliament it
cannot be excluded that Indonesia will turn into
an Islamic state. Therefore it is extremely important to Christians and other minorities, and
for moderate Muslims, that the Indonesian state
should not be dominated by one religion, but
rather should be founded on the Pancasila, that
allows scope and opportunity for the practice of
faith.
Indonesia as a new economic power: Indonesia is the only member of the G20 states
from Southeast Asia. This membership is the international recognition of its importance as an
emerging economic power, likely to play a major
role in the global economy in future. There are
good reasons to assume that its economy will
grow in the coming years. If the standard of living and education improves it is to be hoped
that people in Indonesia will be less vulnerable
to radical positions and also more tolerant towards members of other ethnic groups and religions.
12
13
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
Opening words
We are worshipping today in a church building. For many Christians in Indonesia that is not a matter of course. Again and again they meet with violent protests, when congregations wish to lawfully
build or renovate churches. Fundamentalist forces incite the Muslim majority population and thus
threaten the traditionally peaceful coexistence of the different religions in Indonesia. The police
and government departments often just let it happen. Today on Reminiscere Sunday, the 2nd Sunday in Passiontide, we want particularly to remember the situation of our Indonesian sisters and
brothers and bring them before God in prayer.
This year the Evangelical Church in Germany is marking the thematic year on “Reformation and
Tolerance” as part of its Luther Decade leading up to 2017. This is also about learning from the sometimes dire history of religious intolerance and standing up for peaceful cooperation between people
of different religious backgrounds.
Let us pray for that, too, in this service.
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
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?)
For the wicked boast of the desires of their heart,
Those greedy for gain curse and renounce the Lord.
In the pride of their countenance the wicked say, “God will not seek it out”;
all their thoughts are, “There is no God.”
Rise up, O Lord; O God, lift up your hand;
Do not forget the oppressed.
Why do the wicked renounce God
and say in their hearts, “You will not call us to account”?
But you do see, Indeed you note
Trouble and grief, that you may take it into your hands;
the helpless commit themselves to you;
you have been the helper of the orphan.
O Lord, you will hear the desire of the meek;
You will strengthen their heart, you will incline your ear
to do justice for the orphan and the oppressed,
so that those from earth may strike terror no more.
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.
14
15
… be refuge in times of need.
Intercessions
1=Indonesian,
2=German,
3=Spanish,
4=English,
5=Philippine,
6=Mandarin
Hymn from Indonesia.
2 - 4: Basler Mission.
© Strube, München
Hymn: Dalam Yesus kita besaudara (Thuma mina 138)
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.
When faith allows a wall to rise up between people, help them to jump over it. Give them the
knowledge that they speak the same language and all share in cultural diversity together.
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
and violence, but teach them always to love. Violence shall be overcome with gentleness. Injustice
shall be eliminated with the voices of justice.
We pray that our sisters and brothers in Indonesia do not become fanatics, regardless of their
religion. Many conflicts in Indonesia stem from the ideas of fanatical groupings, and we pray that
the broad population will not be blinded by them but can react prudently – in lasting harmony with
their fellow people, regardless of their faith.
If your church too is a minority in our huge home country we pray with hope that it will play an
important role in creating peace for you in Indonesia. Bless its endeavours in dialogue with the
other religions.
We pray this prayer of hope that our homeland will have a positive future – which we all want
for it.
Amen.
Merciful God,
We bring before you today our concern and sadness at the repression, violence and persecution to
which Christians and other religious minorities are exposed in Indonesia.
We pray for those who oppress others:
Widen their hearts in the spirit of respect and tolerance.
Transform their hatred into constructive energy.
Strengthen the life together of different religions and cultures.
We pray for the powerful and influential:
Give them courage to continue to stand up for religious freedom and solidarity.
Strengthen honesty and non-corruptibility.
Arouse responsibility to protect minorities.
We pray for our Christian sisters and brothers in Indonesia:
Preserve them in firm faith in your Son Jesus Christ.
Be their refuge in times of need, their hope in tribulation, their comfort in fear and mourning.
Jesus Christ, remain their model in love and in suffering.
We pray for all those who are persecuted for their faith:
Preserve them from traumatic experiences.
Send people who open their hearts and homes to them.
Alleviate suffering, bestow freedom, save life.
We pray for ourselves:
Show us how we can live out our bonds with the Christians in Indonesia.
Open opportunities to assist, even from afar.
Strengthen our prayers for oppressed fellow Christians al over the world.
We trust in your mercy and praise your goodness through Jesus Christ, our Lord. Amen.
16
17
Service in a halffinished new
church building
– further construction was
stopped by
Muslims.
Further
information
Worship in the
“Zion” church of
the GKJTU
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 religious freedom for Christians. Many congregations see themselves forced to take court action to
fight for their right to build church buildings or hold services in existing ones. That costs a lot of
money, which the congregational members cannot raise by themselves. We therefore ask you to
make a donation to support such congregations where religious freedom is under threat.
Donation account of the United Evangelical Mission:
90 90 90 8
KD-Bank eG, BLZ 350 601 90
Reference: “Religious freedom in Indonesia”
Initiative ‚Solidarität mit verfolgten und bedrängten Christen in unserer Zeit‘ der Deutschen Bischofskonferenz www.dbk.de/verfolgte-bedraengte-christen/
home-vbc/
Gebetstag für verfolgte Christen der Weltweiten
Evangelischen Allianz
www.ead.de/gebet/gebetstag-fuer-verfolgtechristen/editorial.html
Aktuelle Fürbittgebete der VELKD für Sonn- und Feiertage
www.velkd.de/aktueller-sonntag.php
Bedrohung der Religionsfreiheit. Erfahrungen
von Christen in verschiedenen Ländern. Eine Arbeitshilfe (EKD-Texte 78), hg. vom Kirchenamt der EKD, Hannover 2003
www.ekd.de/download/ekd_texte_78.pdf
Solidarisieren und Handeln. Diskriminierte
und bedrohte Christen in der Welt (SEK Impuls 7), hg. v. Schweizerischen Evangelischen Kirchenbund, Bern 2009 www.sek-feps.ch/onlineshop/frontend/documents/
shop/products/impuls7_de_web.pdf
Länderinformationen des Auswärtigen Amtes zu Algerien
www.auswaertiges-amt.de/DE/Aussenpolitik/
Laender/Laenderinfos/01-Nodes_Uebersichtsseiten/Indonesien_node.html
Anett Keller, Die Opfer werden zu Tätern
gemacht, in: welt-sichten. Magazin für globale
Entwicklung und ökumenische Zusammen-
arbeit, 5/2011.
In die Welt für die Welt, Magazin der Vereinten
Evangelischen Mission 3/2010 und 5/2010.
Das andere muslimische Land, EMS-Dokumentationsbrief 1/2008.
Zacharias Widodo, Kirche und Frieden – eine indonesische Perspektive, in: darumjournal 1/2012.
Jochen Motte u.a. (Hg.), Religion(s) -Freiheit
Menschenrechte. Dokumentation einer Tagung der Evangelischen Kirche von Westfalen und der Vereinten Evangelischen Mission,
Wuppertal 2010.
Matti Justus Schindehütte, Zivilreligion als Verantwortung der Gesellschaft: Religion als
politischer Faktor innerhalb der Entwicklung
der Pancasila Indonesiens, Hamburg 2006
http://ediss.sub.uni-hamburg.de/
volltexte/2006/2915/index.html
Matti Justus Schindehütte, Indonesien, in: Markus Porsche-Ludwig und Jürgen Bellers
(Hg.), Handbuch der Religionen der Welt, Nordhausen 2012
www.bautz.de/bautzbautz/index.
php?option=com_content&view=article&id=164:
religion-in-indonesien&catid=70:handbuchreligion&Itemid=62
Evangelische Indonesische
Kristusgemeinde Rhein-Main
www.jki-rhein-main.de/
18
Impressum
This material guide was put together by the
EKD Church Office in cooperation with the
Office of the United Evangelical Lutheran
Church of Germany (VELKD),
Hanover
Office of the Union
of Evangelical Churches (UEK),
Hanover Association of Protestant Churches
and Missions in Germany (EMW),
Hamburg
United Evangelical Mission (VEM),
Wuppertal
EKD Center for Quality Development
in Church Services,
Hildesheim
Council of Churches in Germany (ACK),
Frankfurt
Church Office of the
Evangelical Church
in Germany
Herrenhäuser Straße 12
30419 Hannover
Telephone: +49 511 2796 0
Printed by: LindenDruck Verlagsgesellschaft,
Hannover
Design: Anne-Ulrike Thursch
Gestaltungskonzepte, Hannover
Photo credits:
Cover: Temple ruin in Borobudur, Java,
photoacrobat / photocase.com
p. 4: Palti Panjaitan
p. 6: Infografik. Updated map of UNDP for
Indonesia (http://www.undp.or.id/general/maps/
Map_religions.jpg)
p. 7: EKD-Infografik, Source: Zensus 2010 (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
Intercessory prayer for oppressed and persecuted Christians
Reminiscere Sunday, 24 February 2013

Focus: Indonesia - Evangelische Kirche in Deutschland

Transcription

Similar documents

Wides Targeted Offer flexibility CALL US Targeted

Trakindo Internal Magazine Antarkita – Within Us

Activated Carbon

Information of ＩＭＤＩＡ Auditor Change

post show report - Thailand Manufacturing And Automation

Read the Es Teler 77 case study

Invasion to Green Territory War Room Strategy

EID MUBARAK!

ACICIS – inviting heading

20160105 Profil Anggota AC ENG Periode 2015