Artikel A Brief History of GKI
GKI Duta Mas Batam is one of the 225 congregations of Gereja Kristen Indonesia (General Assembly or Synod). Structurally, she is part of Klasis Priangan within the West-Java Synod. The ministry orientation of Klasis Priangan is to conserve Chinese tradition and culture within the body of GKI. As a matter of fact, Gereja Kristen Indonesia more popularly known as GKI was originally named Tiong Hwa Kie Tok Kauw Hwee. Historically, it is the merger of the West Java Synod, the Middle Java Synod and the East Java Synod that was established in 1988.
The Western Java GKI is the result of Genootschap voor In-en Uitwendige Zending (GIUZ) by Mr. F. L. whose evangelism was toward the ethnic Chinese in Indonesia in the 19th century. Following Anthing’s proposal, in 1856, GIUZ invited Gan Kwee, an evangelist from Southern part of China as Anthing realized the need for someone who had better understanding on Chinese religious worldview and culture. Gan Kwee was not satisfied with evangelism only in Batavia, he also evangelized the ethnic Chinese in other cities such as Cirebon, Tegal, Semarang, Ambarawa, Salatiga, Surakarta, Magelang, Pasuruan and Probolinggo. Besides Gan Kwee, other new believers also involved in evangelistic work such as Ang Boen Swie in Indramayu (1958), Khouw Tek San in Purbalingga (1866), Gouw Kho in Batavia (1868) and Oei Soei Tiong in Surabaya (1898) (BPMS GKI 2014, 45-47).
Initially, Nederlandsche Zendings Vereeniging (NZV) focused on evangelism to the Sundanese since 1863 whereas Zending der Gereformeerde Kerken (ZGKN) focused on the indigenous since 1892. However, when they noticed GIUZ’s success in bringing the Chinese to Christ, they began to zealously evangelised to the ethnic Chinese as well. Doopsgenzinde Zendings Vereeniging (DZV) also involved in evangelism. The ministry of these Zendings gave birth to many Chinse congregations (BPMS GKI 2014, 47-48).
The Chinese congregations comprised of the Tionghoa Peranakan (laukeh) who oriented toward the Hindia Belanda (present: Indonesia) and the Tionghoa Totok (singkeh) who orientated toward China. Unfortunately, these two groups had problems interacting with each other due to their differences. The Peranakan Chinese dislikes the traditional Chinese as they were regarded as more prosperous and too conservative. In the same vein, the traditional Chinese dislike the Peranakan Chinese and regarded them as unpatriotic and un-Chinese (BPMS GKI 2014, 48-49). Theologically, the Chinese congregations were also different. In the West Java, the congregations are of two theological denominations, the Neherlandsche Hervormde Kerk (NHK) and the Methodist under Methodist Episcopal Church. In the Central Java, there were three groups, the Dutch-Reformed like the Gereformeerde Kerken in Netherland, the pietist, and the Doopsgezind under DZV. In the East Java, there are two denominational bodies, the Gerformeerde Kerken in Hersteld Verband (ZGKHV) and the Methodist zending under BFM, America (BPMS GKI 2014, 50).
The Peranakan and the Totok could not get along well, plus differences in theological understanding (denominations) as well as their different orientation toward the Chinese parties further heathened the situation. The Singpo group orientated toward China whereas Chung Hua Hui orientated toward Hindia Belanda. Around 1920, the divide between these two groups began almost permanent. GKI will be forever indebted to Dr. Cheng Ching-yi who fought for the unity of the church. Inspired by Dr. Cheng Ching-yi, Pouw Peng Hong, one of the church leaders in Gang Ketapang (Batavia) advised the church to strive for unity overcoming the internal division in 1926 (BPMS GKI, 53).
On 23-27 November 1926, a conference was held in Cipaku (Bogor) named Tiong Hwa Kie Tok Kauw Hwee (THKTKH) meaning Chinese Christian Church. The main discussion of this conference was the unity and independency of Chinese Christians under the colonization of the Netherlands (BPMS GKI, 55). They sought to cooperate in terms of working in God’s Kingdom as well as opening the eyes of the Siahwee (Chinese society especially the parties) that the ethnic Chinese should be in unity. They also sought Khoe Hwee (Klasis) independency, emphasized on parental role in teaching witnessing at home and pioneered the establishment of Bond Kristen Tionghoa, abbreviated as BKT (BPMS GKI, 56).
Leaders of BKT were elected; Pow Peng Hong as Director, Khoe Lan Seng as Secretary and Na Oen Soei as the assistant (BPMS GKI, 57). The conference held on 22-27 June 1927 agreed to implement J. van de Weg’s (serving in Indramayu) teaching and equipping the Christians to independence. Due to the lack of pastoral ministers, they requested the zending organizations to establish theological college. Unfortunately, BKT failed to unite the Chinese congregations. Despite so, a few Khoe Hwee (Klasis) were established as BKT continued to motivate the Chinese congregations to unite under Khoe Hwee (BPMS GKI, 61).
Another conference was held on 13-15 July 1934 in Cirebon known as the forming of Gereja Tionghoa Serikat (GTS). A small committee was formed to formulate church regulations to achieve unity, committe members were Lee Teng San, Liem Boen Liong, Liem Siok Hie and Oen Tek Chew (BPMS GKI, 64). Besides church unity, GTS also emphasized on evangelism to the ethnic Chinese and charity work (BPMS GKI, 65). The second conference of GTS was held on 30 May - 1 June 1935 in Bandung. Leaders of GTS were elected, Liem Siok Hie as Director, Tan Goan Tjong as Vice Director, Oen Tek Chew as Secretary and Liem Boen Liong as Treasurer (BMPS GKI, 66). The third conference was held on 27-29 March 1937. In this conference, the establishment of Khoe Hwee in West Java received the most attention. Despite the willingness to form Khoe Hwee (Klasis) in West Java, but the meeting did not end well. Later, with the advice from Ds. H. D. Woortman, a zendeling from NZV in West Java, another meeting was conducted on 20 November 1937 and Tiong Hoa Kie Tok Kaw Hwee-Khoe Hwee Jawa Barat (THKTKH-KHJB) was established.
On 20 November 1937, another meeting was held to form Gereja Kristen Tionghoa (GKT). The formation of GKT did cause problem as it created tension with GTS. As a result, a few congregations withdrew from THKTKH-KHJB (BPMS GKI, 75). Besides the conflict between GKT and GTS, the congregations from Methodist Zending and Dutch Zending were in conflict as well (BPMS GKI, 76).
Another meeting was held on 25-28 May 1948 in Jakarta, this time it was to form DGKTI but it failed to unite the church (BPMS GKI, 77-80). Therefore, on 21 September 1954, Badan Permusyawaratan Persatuan Gerejani (BPPG) was formed in Cirebon supported by Klasis Jabar (West Java), Klasis Jatim (East Java) and Sinode Jateng (Central Java). BPPG formulated Sunday liturgy to be used as a form of uniformity, as well as compiled hymn book, cathecism book, researched and determined Christian attitude toward the deads and recorded Chinese church history in Java before their generations passed away (BPMS GKI, 81-82). BPPG proposed the changing of name from Tiong Hoa Kie Tok Kauw Hwee to Gereja Kristen Indonesia. In 1956, THKTKH Central Java was renamed to Gereja-gereja Kristen Indonesia Jawa Tengah. In 1958, THKTKH West Java was renamed to Gereja Kristen Indonesia Jawa Barat and THKTKH East Java was renamed into Gereja Kristen Indonesia Jawa Timur. THKTKH was renamed into Gereja Kristen Indonesia, dropping the word “Tionghoa”, namely, “Chinese” hoping it would be a more inclusive church. On 27 March 1962, the West Java Synod, the East Java Synod and the Central Java Synod strived to unite as GKI Synod (the General Assembly) known as Sinode Am GKI. With the birth of Sinode Am GKI, BPPG was dissolved. The three synods were eventually united as one church called Gereja Kristen Indonesia on 26 August 1988.
Rev. Lan Yong Xing