Gereja Injili di Tanah Jawa (GITJ) - Revision history

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Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)| Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.

Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)| Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.

−
To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, Landontginning en Evangelisatie ~~~~op Java (Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.
+
To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, Landontginning en Evangelisatie op Java (Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.

In the actual formation of the Margorejo agricultural colony it was missionary P. A. Jansz who worked out the lease agreement with the government and took the initiative in setting up and managing the colony. Residents were to live according to "Christian" standards of conduct which meant, among other things, not working on Sunday, attending church services, and participating in other church activities. They were also required to send their children to the mission school and raise their children in a Christian way. Obedience to the owner, that is, the missionary, was emphasized. The profit motive of the original vision was abandoned, the primary goal now being the evangelization of the residents.

In the actual formation of the Margorejo agricultural colony it was missionary P. A. Jansz who worked out the lease agreement with the government and took the initiative in setting up and managing the colony. Residents were to live according to "Christian" standards of conduct which meant, among other things, not working on Sunday, attending church services, and participating in other church activities. They were also required to send their children to the mission school and raise their children in a Christian way. Obedience to the owner, that is, the missionary, was emphasized. The profit motive of the original vision was abandoned, the primary goal now being the evangelization of the residents.

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In response to the government's policy to require school students to study the religion of their choice—[[Islam|Islam]], Christianity, or Hindu/Buddhism and to train and hire people to teach these religion courses, the Evangelical Church of Java in 1970 formed PGAAK, a senior-high-school-level school for training teachers of Christian religion for elementary schools. This was followed in 1980 with the formation of a similar program in conjunction with AKWW for the training of teachers of Christian religion for high schools.

In response to the government's policy to require school students to study the religion of their choice—[[Islam|Islam]], Christianity, or Hindu/Buddhism and to train and hire people to teach these religion courses, the Evangelical Church of Java in 1970 formed PGAAK, a senior-high-school-level school for training teachers of Christian religion for elementary schools. This was followed in 1980 with the formation of a similar program in conjunction with AKWW for the training of teachers of Christian religion for high schools.

−
<h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the Dewan (now Persekutuan Gereja-Gereja di ~~Indonesia~~ (Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.
+
<h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the Dewan (now Persekutuan Gereja-Gereja di Indonesia (Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.

The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad ]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].

The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad ]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].

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Akkeren, Philip van. Sri and Christ. New York: Friendship Press, 1970.

Akkeren, Philip van. Sri and Christ. New York: Friendship Press, 1970.

−
Coolsma, S. De ~~~~Zendingseeuw voor Nederlandsch Oost-lndie. Utrecht: C. H. E. Breijer, 1901.
+
Coolsma, S. De Zendingseeuw voor Nederlandsch Oost-lndie. Utrecht: C. H. E. Breijer, 1901.

−
Doopsgezinde Zendingsvereeniging, Verslag van de Staat en de Verrigtingen der Doopsgezinde ~~~~Vereeniging to Bevordering der Evangelieverbreiding in di Nederlandsche Overzeesche Bezittingen the annual reports of the Dutch Mennonite Mission Union published in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]] beginning in 1848.
+
Doopsgezinde Zendingsvereeniging, Verslag van de Staat en de Verrigtingen der Doopsgezinde Vereeniging to Bevordering der Evangelieverbreiding in di Nederlandsche Overzeesche Bezittingen the annual reports of the Dutch Mennonite Mission Union published in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]] beginning in 1848.

Hoekema, A. G. "Kyai Ibrahim Tunggul Wulung (1800-1885)." Apollos Jawa: Peninjau, 7:3-23.

Hoekema, A. G. "Kyai Ibrahim Tunggul Wulung (1800-1885)." Apollos Jawa: Peninjau, 7:3-23.

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Wolterbeek, J.D. Babad Zending ing Tanah Jawi. Purwokerto, Indonesia: De Boer, 1939.

Wolterbeek, J.D. Babad Zending ing Tanah Jawi. Purwokerto, Indonesia: De Boer, 1939.

−
Yoder, Lawrence M. ed., Bahan Sejarah Gereja Injili di ~~~~Tanah Jawa [Historical Resources on the History of the Evangelical Church of Java]. Pati, Indonesia: Komisi Sejarah Gereja GITD, 1977.
+
Yoder, Lawrence M. ed., Bahan Sejarah Gereja Injili di Tanah Jawa [Historical Resources on the History of the Evangelical Church of Java]. Pati, Indonesia: Komisi Sejarah Gereja GITD, 1977.

Yoder, Lawrence M. "The Introduction and Expression of Islam and Christianity in the Cultural Context of North Central Java." PhD diss., Fuller Theological Seminary, 1987.

Yoder, Lawrence M. "The Introduction and Expression of Islam and Christianity in the Cultural Context of North Central Java." PhD diss., Fuller Theological Seminary, 1987.

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The mission team made initiatives in various areas. One of the most successful of the earlier initiatives was in response to inquiries coming from the village of Pulojati, located near the present-day town of Pecangaan about a third of the way between Jepara and the larger inland town of [[Kudus (Central Java, Indonesia)|Kudus]]. The key leader in the fellowship that developed in Pulojati was [[Pasrah Karso (d. 1895)|Pasrah Karso]] who later led his followers in the formation of what became the first permanent mission congregation, Kedungpenjalin (1869). Over the following two decades the Kedungpenjalin congregation developed nicely without direct mission tutelage, growing in 20 years to more than 150 adult members. That was in spite of the attraction of the developing mission colony of Margorejo founded in the early 1880s. Pasrah Karso remained the leader of that congregation until his death in 1895, at which time he was replaced by a missionary from [[Russia|Russia]], [[Hübert, Johann (d. 1944)|Johann Hübert]].

The mission team made initiatives in various areas. One of the most successful of the earlier initiatives was in response to inquiries coming from the village of Pulojati, located near the present-day town of Pecangaan about a third of the way between Jepara and the larger inland town of [[Kudus (Central Java, Indonesia)|Kudus]]. The key leader in the fellowship that developed in Pulojati was [[Pasrah Karso (d. 1895)|Pasrah Karso]] who later led his followers in the formation of what became the first permanent mission congregation, Kedungpenjalin (1869). Over the following two decades the Kedungpenjalin congregation developed nicely without direct mission tutelage, growing in 20 years to more than 150 adult members. That was in spite of the attraction of the developing mission colony of Margorejo founded in the early 1880s. Pasrah Karso remained the leader of that congregation until his death in 1895, at which time he was replaced by a missionary from [[Russia|Russia]], [[Hübert, Johann (d. 1944)|Johann Hübert]].

−
Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)|Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.
+
Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)| Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.

To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, Landontginning en Evangelisatie op Java (Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.

To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, Landontginning en Evangelisatie op Java (Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.

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It is not difficult to see that from the beginning the missionary in Margorejo was in a dominant position, a fact that inhibited later efforts to bring the whole enterprise under the direction of national leaders. However, the colony at Margorejo was, in many ways, successful. The whole Jepara congregation moved there as did many people from other areas, including the Reformed Church congregation in Kayu Apu that had been established by the Nederlandsch Zendelingengenootschaft (Netherlands Missionary Society, NZG).

It is not difficult to see that from the beginning the missionary in Margorejo was in a dominant position, a fact that inhibited later efforts to bring the whole enterprise under the direction of national leaders. However, the colony at Margorejo was, in many ways, successful. The whole Jepara congregation moved there as did many people from other areas, including the Reformed Church congregation in Kayu Apu that had been established by the Nederlandsch Zendelingengenootschaft (Netherlands Missionary Society, NZG).

−
<h4>The Indigenous Stream</h4> Having participated in the war of rebellion against the Dutch in the 1820s, according to tradition, and later becoming a hermit mystic, Tunggul Wulung was about 50 years of age when he finally became a Christian in East Java (ca. 1852). Coming to Jepara after brief training as an evangelist by Reformed (NZG) missionary Jellesma in East Java, Tunggul Wulung sought acceptance as a coworker of [[Jansz, Pieter (1820-1904)|Pieter Jansz]] in 1853. Jansz was not impressed with Tunggul Wulung's command of basic Christian teachings and proposed that he become Jansz' understudy for a time, living together with Jansz in his house, after which he might be able to become Jansz' assistant. To Tunggul Wulung this proposal from a Dutchman 20 years his junior was unacceptable. To Tunggul Wulung not only did Jansz assume too much right to dominate Javanese Christians, his way of expressing the gospel was less than appropriate to the Javanese situation.
+
<h4>The Indigenous Stream</h4> Having participated in the war of rebellion against the Dutch in the 1820s, according to tradition, and later becoming a hermit mystic, Tunggul Wulung was about 50 years of age when he finally became a Christian in East Java (ca. 1852). Coming to Jepara after brief training as an evangelist by Reformed (NZG) missionary Jellesma in East Java, Tunggul Wulung sought acceptance as a coworker of [[Jansz, Pieter (1820-1904)| Pieter Jansz]] in 1853. Jansz was not impressed with Tunggul Wulung's command of basic Christian teachings and proposed that he become Jansz' understudy for a time, living together with Jansz in his house, after which he might be able to become Jansz' assistant. To Tunggul Wulung this proposal from a Dutchman 20 years his junior was unacceptable. To Tunggul Wulung not only did Jansz assume too much right to dominate Javanese Christians, his way of expressing the gospel was less than appropriate to the Javanese situation.

Tunggul Wulung worked and taught in a way that was highly questionable to the missionaries but reflected a clear understanding of the life situation of Javanese people. He knew that one of their greatest needs was to be freed from the fear of the myriad spiritual powers and forces impinging on their daily lives. In the Christian conviction that Jesus is Lord, Tunggul Wulung saw as the center of his ministry the power encounter that would deliver Javanese people from the oppressive spiritual environment in which they lived. Further, he knew the debilitating effect of the oppressive colonial rule on the Javanese people. For Tunggul Wulung, Christian belief in the coming fulfillment of the Kingdom of God was a source of hope for eventual deliverance from that oppressive rule.

Tunggul Wulung worked and taught in a way that was highly questionable to the missionaries but reflected a clear understanding of the life situation of Javanese people. He knew that one of their greatest needs was to be freed from the fear of the myriad spiritual powers and forces impinging on their daily lives. In the Christian conviction that Jesus is Lord, Tunggul Wulung saw as the center of his ministry the power encounter that would deliver Javanese people from the oppressive spiritual environment in which they lived. Further, he knew the debilitating effect of the oppressive colonial rule on the Javanese people. For Tunggul Wulung, Christian belief in the coming fulfillment of the Kingdom of God was a source of hope for eventual deliverance from that oppressive rule.

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<h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the Dewan (now Persekutuan Gereja-Gereja di Indonesia (Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.

<h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the Dewan (now Persekutuan Gereja-Gereja di Indonesia (Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.

−
The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].
+
The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad ]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].

= Bibliography =

= Bibliography =

Kraybill, Paul N., ed. Mennonite World Handbook. Lombard, IL: Mennonite World Conference, 1978:145-51.

Kraybill, Paul N., ed. Mennonite World Handbook. Lombard, IL: Mennonite World Conference, 1978:145-51.

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The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].

The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].

−

−

= Bibliography =

= Bibliography =

Kraybill, Paul N., ed. Mennonite World Handbook. Lombard, IL: Mennonite World Conference, 1978:145-51.

Kraybill, Paul N., ed. Mennonite World Handbook. Lombard, IL: Mennonite World Conference, 1978:145-51.

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Yoder, Lawrence M. "Sejarah Margorejo." Wiyata Wacana no. 1 (1977): 18-25.

Yoder, Lawrence M. "Sejarah Margorejo." Wiyata Wacana no. 1 (1977): 18-25.

−

−

{{GAMEO_footer|hp=Vol. 5, pp. 333-338|date=1990|a1_last=Yoder|a1_first=Lawrence M|a2_last=|a2_first=}}

{{GAMEO_footer|hp=Vol. 5, pp. 333-338|date=1990|a1_last=Yoder|a1_first=Lawrence M|a2_last=|a2_first=}}

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@@ Line 27: / Line 27: @@
 Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)| Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.
-To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, <em>Landontginning en Evangelisatie </em><em>op Java </em>(Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.
+To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, <em>Landontginning en Evangelisatie op Java </em>(Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.
 In the actual formation of the Margorejo agricultural colony it was missionary P. A. Jansz who worked out the lease agreement with the government and took the initiative in setting up and managing the colony. Residents were to live according to "Christian" standards of conduct which meant, among other things, not working on Sunday, attending church services, and participating in other church activities. They were also required to send their children to the mission school and raise their children in a Christian way. Obedience to the owner, that is, the missionary, was emphasized. The profit motive of the original vision was abandoned, the primary goal now being the evangelization of the residents.
@@ Line 67: / Line 67: @@
 In response to the government's policy to require school students to study the religion of their choice—[[Islam|Islam]], Christianity, or Hindu/Buddhism and to train and hire people to teach these religion courses, the Evangelical Church of Java in 1970 formed PGAAK, a senior-high-school-level school for training teachers of Christian religion for elementary schools. This was followed in 1980 with the formation of a similar program in conjunction with AKWW for the training of teachers of Christian religion for high schools.
-<h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the <em>Dewan </em>(now <em>Persekutuan Gereja-Gereja di In</em><em>donesia </em>(Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.
+<h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the <em>Dewan </em>(now <em>Persekutuan Gereja-Gereja di Indonesia </em>(Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.
 The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad ]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].
@@ Line 75: / Line 75: @@
 Akkeren, Philip van. <em>Sri and Christ. </em>New York: Friendship Press, 1970.
-Coolsma, S. <em>De </em><em>Zendingseeuw voor Nederlandsch Oost-lndie. </em>Utrecht: C. H. E. Breijer, 1901.
+Coolsma, S. <em>De Zendingseeuw voor Nederlandsch Oost-lndie. </em>Utrecht: C. H. E. Breijer, 1901.
-Doopsgezinde Zendingsvereeniging, <em>Verslag van de Staat en de Verrigtingen der Doopsgezinde </em><em>Vereeniging to Bevordering der Evangelieverbreiding in di Nederlandsche Overzeesche Bezittingen </em>the annual reports of the Dutch Mennonite Mission Union published in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]] beginning in 1848.
+Doopsgezinde Zendingsvereeniging, <em>Verslag van de Staat en de Verrigtingen der Doopsgezinde Vereeniging to Bevordering der Evangelieverbreiding in di Nederlandsche Overzeesche Bezittingen </em>the annual reports of the Dutch Mennonite Mission Union published in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]] beginning in 1848.
 Hoekema, A. G. "Kyai Ibrahim Tunggul Wulung (1800-1885)." <em>Apollos Jawa</em>: Peninjau, 7:3-23.
@@ Line 105: / Line 105: @@
 Wolterbeek, J.D. <em>Babad </em>Zending <em>ing Tanah Jawi. </em>Purwokerto, Indonesia: De Boer, 1939.
-Yoder, Lawrence M. ed., <em>Bahan Sejarah Gereja Injili di </em><em>Tanah Jawa </em>[Historical Resources on the History of the Evangelical Church of Java]. Pati, Indonesia: Komisi Sejarah Gereja GITD, 1977.
+Yoder, Lawrence M. ed., <em>Bahan Sejarah Gereja Injili di Tanah Jawa </em>[Historical Resources on the History of the Evangelical Church of Java]. Pati, Indonesia: Komisi Sejarah Gereja GITD, 1977.
 Yoder, Lawrence M. "The Introduction and Expression of Islam and Christianity in the Cultural Context of North Central Java." PhD diss., Fuller Theological Seminary, 1987.

@@ Line 25: / Line 25: @@
 The mission team made initiatives in various areas. One of the most successful of the earlier initiatives was in response to inquiries coming from the village of Pulojati, located near the present-day town of Pecangaan about a third of the way between Jepara and the larger inland town of [[Kudus (Central Java, Indonesia)|Kudus]]. The key leader in the fellowship that developed in Pulojati was [[Pasrah Karso (d. 1895)|Pasrah Karso]] who later led his followers in the formation of what became the first permanent mission congregation, Kedungpenjalin (1869). Over the following two decades the Kedungpenjalin congregation developed nicely without direct mission tutelage, growing in 20 years to more than 150 adult members. That was in spite of the attraction of the developing mission colony of Margorejo founded in the early 1880s. Pasrah Karso remained the leader of that congregation until his death in 1895, at which time he was replaced by a missionary from [[Russia|Russia]], [[Hübert, Johann (d. 1944)|Johann Hübert]].
-Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)|Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.
+Perhaps the most characteristic feature of the Javanese Mennonite mission church was the development of several mission agricultural colonies. As it took shape under the leadership of [[Jansz, Pieter Anton (1853-1943)| Pieter Antonie Jansz]], beginning in 1882, the first colony in Margorejo deviated in substantial degree from the original vision of the elder Jansz. The original idea developed in Pieter Jansz' mind in the 1850s and 1860s in interaction with indigenous evangelist, Tunggul Wulung. Already before coming to the Muria area Tunggul Wulung had experienced the Javanese Christian plantation village of Ngoro in East Java under the leadership of the Indo-European planter, Coolen. Now his impulse was to gather his converts together in remote areas away from the evil influences of the town and the colonial government and establish new Christian' villages. Jansz liked the idea but preferred the new village be located in an area where he might be able to reside or at least visit readily to supervise the enterprise. Tunggul did not want such direct supervision by a European.
 To the idea of creating a new Christian village, Jansz added the idea of obtaining a long-term lease from the government for the development of agricultural lands. In 1874 he described his full vision in a booklet titled, <em>Landontginning en Evangelisatie </em><em>op Java </em>(Land Development and Evangelization on Java), and subtitled, "A Proposal to Friends of the Kingdom of God." The goal was to recruit Christian experts in agricultural enterprise who would lease a tract of land and set up a development corporation. Both Muslims and Christians would be invited to live in a settlement located there and work portions of the land in return for a portion of their produce. Expert advice and resources would be provided in both agriculture and marketing. No one would be required to participate in the government's system of forced crop production. Health services and schools would be provided. Opium and traditional dances would not be allowed. Missionaries would minister among the Christians of the settlement. They would run the schools. But they would not be allowed to have any influence in the management of the corporation, nor would they be allowed to pressure anyone to become a Christian.
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 It is not difficult to see that from the beginning the missionary in Margorejo was in a dominant position, a fact that inhibited later efforts to bring the whole enterprise under the direction of national leaders. However, the colony at Margorejo was, in many ways, successful. The whole Jepara congregation moved there as did many people from other areas, including the Reformed Church congregation in Kayu Apu that had been established by the Nederlandsch Zendelingengenootschaft (Netherlands Missionary Society, NZG).
-<h4>The Indigenous Stream</h4> Having participated in the war of rebellion against the Dutch in the 1820s, according to tradition, and later becoming a hermit mystic, Tunggul Wulung was about 50 years of age when he finally became a Christian in East Java (ca. 1852). Coming to Jepara after brief training as an evangelist by Reformed (NZG) missionary Jellesma in East Java, Tunggul Wulung sought acceptance as a coworker of [[Jansz, Pieter (1820-1904)|Pieter Jansz]] in 1853. Jansz was not impressed with Tunggul Wulung's command of basic Christian teachings and proposed that he become Jansz' understudy for a time, living together with Jansz in his house, after which he might be able to become Jansz' assistant. To Tunggul Wulung this proposal from a Dutchman 20 years his junior was unacceptable. To Tunggul Wulung not only did Jansz assume too much right to dominate Javanese Christians, his way of expressing the gospel was less than appropriate to the Javanese situation.
+<h4>The Indigenous Stream</h4> Having participated in the war of rebellion against the Dutch in the 1820s, according to tradition, and later becoming a hermit mystic, Tunggul Wulung was about 50 years of age when he finally became a Christian in East Java (ca. 1852). Coming to Jepara after brief training as an evangelist by Reformed (NZG) missionary Jellesma in East Java, Tunggul Wulung sought acceptance as a coworker of [[Jansz, Pieter (1820-1904)| Pieter Jansz]] in 1853. Jansz was not impressed with Tunggul Wulung's command of basic Christian teachings and proposed that he become Jansz' understudy for a time, living together with Jansz in his house, after which he might be able to become Jansz' assistant. To Tunggul Wulung this proposal from a Dutchman 20 years his junior was unacceptable. To Tunggul Wulung not only did Jansz assume too much right to dominate Javanese Christians, his way of expressing the gospel was less than appropriate to the Javanese situation.
 Tunggul Wulung worked and taught in a way that was highly questionable to the missionaries but reflected a clear understanding of the life situation of Javanese people. He knew that one of their greatest needs was to be freed from the fear of the myriad spiritual powers and forces impinging on their daily lives. In the Christian conviction that Jesus is Lord, Tunggul Wulung saw as the center of his ministry the power encounter that would deliver Javanese people from the oppressive spiritual environment in which they lived. Further, he knew the debilitating effect of the oppressive colonial rule on the Javanese people. For Tunggul Wulung, Christian belief in the coming fulfillment of the Kingdom of God was a source of hope for eventual deliverance from that oppressive rule.
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 <h4>Ecumenical Relations</h4> From the beginning the Evangelical Church of Java has been a member of the <em>Dewan </em>(now <em>Persekutuan Gereja-Gereja di In</em><em>donesia </em>(Council [now Communion] of Churches in Indonesia). This means that they have a basic commitment to interact with other churches and to be concerned with what concerns them. It also means that they have close awareness of questions about the place and role of the Christian community in the wider Indonesian society. At many points members of the Evangelical Church of Java have made significant contributions to the theological, ecclesiastical, and policy discussions of this organization.
-The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].
+The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad ]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].
 = Bibliography =
 Kraybill, Paul N., ed<em>. Mennonite World Handbook. </em>Lombard, IL: Mennonite World Conference, 1978:145-51.

@@ Line 70: / Line 70: @@
 The primary links the Evangelical Church of Java has with churches overseas were through the [[Doopsgezinde Zendingsraad|Doopsgezinde Zendingsraad]](Dutch Mennonite Mission Board) and EMEK in Europe and through MCC in [[North America|North America]]. The church has also participated in the [[Mennonite World Conference|Mennonite World Conference]] since 1952. Links with Mennonite churches in Asia have developed in limited degree through the [[Work Camps, Asia|reconciliation work camps]] and the Asian Mennonite Conference. One couple from the church has served for a period under Asian Mennonite Services and MCC in [[Bangladesh|Bangladesh]].
 = Bibliography =
 Kraybill, Paul N., ed<em>. Mennonite World Handbook. </em>Lombard, IL: Mennonite World Conference, 1978:145-51.
@@ Line 114: / Line 112: @@
 Yoder, Lawrence M. "Sejarah Margorejo." <em>Wiyata Wacana </em>no. 1 (1977): 18-25.
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