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A New Chapter: The Orthodox Church in Sumatra, Indonesia
Luke Bullock
CH202 4/25/2013
Word Count: 3496[not counting footnotes or bibliography]
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Introduction
The Byzantine Christian tradition has extended to the island of Sumatra, Indonesia.1
Fr. Chrysostomos Manalu established the first Greek Orthodox parishes in his native
Sumatra in the late 1990s. In the first decade of the 21stc, the community has experienced
significant growth. As the Orthodox community of Sumatra consists entirely of
Indonesians, it marks the spread of the Greek Church to another corner of the world (c.f.
Mk 13:10).2 Eastern Christendom has spread a little more east.
This paper attempts to articulate the key features of the recent history of the
Orthodox Church in Sumatra. What does Orthodox Christianity look like in Sumatra,
Indonesia? How does the Orthodox community in Sumatra interact with other Christians?
This paper will begin with a general introduction to the history of the Christianity in
Southeast Asia, Indonesia, and Sumatra. The majority of the paper will focus, first, on the
biography of Fr. Chrysostomos Manalu and his family and, second, on the current
institutional Orthodox presence. This paper will identify some of the pressing ecclesiastical
issues facing the Orthodox community in Sumatra. The research blends together limited
secondary literature, contemporary internet postings, oral history, e-mail correspondence,
and eye-witness evidence from the author.3 The lack of critical scholarship on this topic
means that this paper acts as a tentative first attempt to pull together the available data.
1For the purpose of this paper, the following terms are considered interchangeable if not synonymous: Byzantine,
Greek, Eastern, and Orthodox. While each characterizes a different aspect of Church History, they each indicate
here a close liturgical, dogmatic, and ecclesiastical relationships with the Church of Constantinople. Fr.
Chrysostomosprefers the title Gereja Ortodox Indonesia (Orthodox Church of Indonesia). This correlates to aChurch that is both pan-orthodox and indigenously Indonesian.2Southeast Asia includes Burma, Laos, Thailand, Cambodia, Vietnam, Malaysia, Singapore, Indonesia, Brunei, and
the Philippines. China, Hong Kong, Taiwan, Korea, and Japan play key roles economically and culturally in
Southeast Asia. Their presence and influence may be found in every major Southeast Asian city. In the context of
Christian missions, South Koreans have become a strong presence throughout Southeast Asia. India, Bangladesh,
Nepal, and Sri Lanka are considered South Asia. Their presence may also be found throughout Southeast Asia. The
cultural exchange includes a high degree of diversity and possible synchronicity. In Medan, Indonesia there stands a
unique Catholic church built in a style reminiscent of a Hindu temple. Besides the residual colonial influences of
the European powers and China, Australia and
to a lesser degree
New Zealand emerge as a key hub. Thus, forProtestant missions within Asia, Australia and South Korea are two of the primary centers for Christian seminaries
and originators of missionaries. Outside of the Asia and Oceana, missionaries have come from Europe and North
America since the 19thc.3A number of key methodological limitations must be acknowledged. First, the oral interviews were not sound
recorded. The quotations, though, have been acknowledged and accepted by the speakers by written authorization.
Second, Presbytera Elisabeth and Fr. Chrysostomos speak limited English. As the author does not speak Bahasa,
Batak, or Greek, the conversations have been limited. Third, while much of the information from their
correspondence has been collaborated by other Orthodox Christians in Malaysia and Indonesiaincluding during
the authors visit to Medan in October of 2010 key details of the history have not been confirmed or substantiated
secondarily. Because of these methodological limitations, the paper does not enter into critical commentary or
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Background and Context to Christianity in Southeast Asia, Indonesia, and Sumatra
Indonesia incorporates a huge, multi-cultural reality. The land of Indonesia spreads
out over seventeen thousands of islands six thousand of which are inhabited stretching
a distance wider than the continental United States.4 The population ranked fourth in the
world exceeds 238 million people. As the fifteenth largest island of the world, Sumatra
has a population over 50 million.5 There are 719 spoken languages in Indonesia; Sumatra
hosts over 50 living languages.6
The earliest Christian presence in Sumatra came through Persian and Syrian
traders. Sumatra forms the western side of the straights of Malacca, a key trading route
from ancient times. The strongest early evidence of Christian in Sumatra comes from Abu
Salih, a 7th c. Persian trader, who observed several Nestorian churches in Fansur near
present day Sibolga.7 Later sources confirm the presence of Persian Christians in Banda
Aceh, the northern point of Sumatra. These sources include the writings of Marco Polo,
Chou Chuu-fei, and Tome Pires. In 1347, Giovanni de Marignolli of Florence reports
finding Christians at Majapahit, east Java, and at Palembang, south Sumatra. The
missionary activity, though, remained limited. Most of the Christians in Sumatra today
received their faith through Protestant missionaries in the 19thc. The first waves of
Protestant missions Dutch, British, and German focused on the non-Muslim Batak
people group in north central Sumatra near Lake Toba.8 To this day, Christianity in
Sumatra centers around this ethnic group, the Batak.
rigorous analysis of the historical narrative and religious phenomenon of the topic. Rather, the paper functions as a
first attempt at pulling together the historical data available into one portrait for the first time.4
The distance between Los Angeles and New York is about 2444 air miles. The distance from the Banda Aceh,Sumatra to Jayapura, West Papau is about 3178 air miles. Accessed March 30, 2013, http://www.mapcrow.info/cgi-
bin/cities_distance_airpt2.cgi?city3=12101%2CN&city4=1477%2CL;
http://www.mapcrow.info/Distance_between_Banda_Aceh_ID_and_Jayapura_ID.html5These statistics are based on the 2010 census. Accessed April 23, 2013,
http://www.citypopulation.de/php/indonesia-admin.php6Accessed April 23, 2013, http://www.ethnologue.com/country/ID
7John C. England, The Earliest Christian Communities in Southeast and Northeast Asia: outline of evidence
available in seven countries before AD 1500, Missiology19 no 2 Ap 1991, 207-208.8Simon Rae, Karel A. Steenbrink, Jan S. Aritonang, Richard Daulay, Evert-Jan Hoogerwerf, and Uwe Hummel,
The Sharp Contrasts of Sumatra,History of Christianity in Indonesia, p 527-638 (Leiden: Brill, 2008).
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Fr. Chrysostomos Manalu, Presbytera Elisabeth, Soteria, Johannes, and Angela
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Met. Nektarios with students of St. Paulus Theological School
Trisagion at the grave of Johannes with his Eminence Nektarios of Hong Kong
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The modern story of Orthodoxy in Indonesia starts with a Muslim Daniel Bambang
Dwi Byantoro converting to Christianity and then, as a Protestant, embracing Orthodoxy.9
In 1983, Archimandrite Sotirios Trambas received him into the Church in Seoul, Korea. At
that time, Daniel studied at a near-by evangelical theological seminary. In 1984, he visited
Mt Athos, staying at Simonopetra. He immediately began translating the services into
Bahasa Indonesian. As Fr. Sotirios Trambas reported in 1989, in a WCC publication:
An Indonesia priest-cum theologian is ready to undertake missionary work in Java as from June
1988. He has already translated the divine liturgy, vespers and matins. In the meantime, three
other Indonesians are studying at the Theological School in Boston, Massachusetts. A church and
missionary centre are needed to develop the mission.10
In 1991, the State Department of Religion legally recognized Orthodoxy, albeit classified as
Protestant.11 In the early 2000s, Archimandrite Daniel left the Ecumenical Patriarchate
and joined ROCOR. His missionary work continues throughout Indonesia primarily in Java
but also in other major islands such as Sulawesi and West Papua. As of 2013, the Russian
mission in Indonesia has no official, legal presence in Sumatra.12
From its formation in 1996, the Metropolitanate of Hong Kong, under Nikitas
(Lulias) and then Nektarios (Tilus) has taken leadership over Southeast Asia.13 In 2008, the
Ecumenical Patriarch of Constantinople elevated the Singapore community to a
Metropolitanate, dividing the Metropolitan of Hong Kong. The new Metropolitanate of
Singapore and Southeast Asia includes lands from Indonesia, Singapore, Malaysia to India,
Sri Lanka, Maldives Islands, Bangladesh, Nepal, and Bhutan all the way to Pakistan and
Afghanistan.14 In 2012, the Ecumenical Patriarch elevated Archimandrite Konstantine
9The following information regarding Daniel Byantoro is largely taken from his essay, The One Apostolic Faith in
the Context of Indonesian Culture, in Orthodoxy and Cultures: Inter-Orthodox Consultation on Gospel and
Cultures, p 88-98. Ed, Ioan Sauca (Geneva: World Council of Churches, 1996).10Sotirios Trambas, Sotirios Trambas, The Orthodox mission in Far East, Your will be done, p 205-209 (Geneva:
WCC Pubns, 1989), 208.11Thomas Hulbert, Orthodox mission profile: Archimandrite Daniel Bambang Dwi Byantoro and the Indonesian
mission,Road to Emmaus, 2 no 3 Sum 2001, 26.
12According to Presbytera Elisabeth Manalu: [I]t is unknown for us if there is any activity of Russian Church in
Sumatera. Fr. Chrysostomos actively participate [sic] on Christian fellowship here in north Sumatera, and never
met anyone who might be as represented of Russian Church. As we know that any church in Indonesia should be
registered at Indonesian Minister of Religion. E-mail correspondence, April 20, 2013.13In 1996, the Ecumenical Patriarchate founded a new Metropolitanate of Hong Kong and South East Asia,
separating them from the Metropolitanate of New Zealand.14In Southeast Asia, the Orthodox presence has come about in three ways. While Russia Orthodox missionaries
traveled east to China, Japan, and Alaska during the 18ththrough 20thc, South Asia remained largely untouched by
Byzantine Christianity. In the mid-20thc various Orthodox missionaries made their way to India. Priest-monk Fr.
Athanasios (d. 1990) from Greece started a mission in West Bengal in 1981. Fr. Ignatios Sennis repaired and
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(Tilus) the protosyngellos of the Metropolis of Hong Kong to Metropolitan of Singapore.15
However, the Metropolitan of Singapore does not have residency in Singapore [see Map 1,
E] and, as of 2013, still resides in Hong Kong [H]. Greek Orthodox communities exist
throughout Indonesia including communities in Jakarta [G] and Surabaya [J] on Java,
Sulawesi [K], Bali [L], and throughout Sumatra [A-D].16
The Manalu Family
Rev. Fr. Chrysostomos Manalu is the archepiscopal vicar for Indonesia. He focuses
his ministry in Medan [A] as the director of St. PaulsTheological Academy and parish
priest. Fr. Chrysostomos was born on the 20thof June, 1961 to Bona Manalu and Tamaria
Aritonang. The paternal grandfather gave him the name Parluhutan, a Christian Batak
word for a place of shelter. After his schooling, he left his home village in Northern
Sumatra, Tarutung [see Map 2, C], and went to the Jakarta [G], the capital city of Indonesia
on the island of Java. He worked at an express agency for a couple of years, before his boss
volunteered to send him to the Evangelical Theological School, in Jogyakarta, Central Java.
He graduated in 1986 and married his wife when she graduated the next year. Until early
1989, he served a protestant church there in Java.
It would be through his theological studies, in particular his reading of early
Christianity, that he became convinced that the original Church continued in the present
time. His classmate now Fr. Yohanes Bambang C. Wicaksono17told him of Daniel
Bambang Dwi Byantoro who studied at Holy Cross in Brookline and had become Orthodox.
Daniel sent them some materials about the faith. In 1989, then Fr. Daniel Byantoro
received into the Church Parluhutan and Fina, who took the names Chrysostomos and
Elisabeth. In 1991 the Metropolitan Dionysios of New Zealand sent Chrysostomos,
opened a church that had been built by Greek merchants in 1924. According to Trambas, the mid-twentieth century
saw the Eastern Orthodox establish a small presence in Korea, Hong Kong, and India. Second, the Russians and
Greeks established expatriate parishes, often first through their embassies. Taking Kuala Lumpur as an example, the
Russian Embassy there holds monthly liturgies. Also, a fledgling Greek mission has emerged, albeit undergroundand off the radar of the government. The Orthodox presence in Malaysia extends from Singapore, which has two
small but dynamic Orthodox communities one Greek and one Russian. The Russian parish of Singapore includes
a small female monastery. The third and final avenue for Orthodox evangelization came through the conversion,
education, and ordination of local clergy. This has been true in India, Korea, anddramaticallyin Indonesia.15Accessed April 25, 2013, http://www.omhksea.org/metropolis-of-singapore/
16This list and the accompanying map is not exhaustive of the Orthodox presence throughout Indonesia. More
information about Orthodox throughout Sumatra may be gleaned from disparate online sites:
http://ierapostoli.wordpress.com/2008/10/20/nias/; http://timotheoshutagalung.blogspot.com.17 Fr. Yohanes serves communities in East Java [J] and Sulawesi [K]. For further information on his life and work,
see http://fryohanesbambang.blogspot.com.
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Map 1
Map 2
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Orthodox Batak Wedding Fr. Chrysostomos and Fr. Athanasios Manalu
Evangelismos, Sumbul St. Ephraim, Sumbul
A mass baptism at St. Ephraim, Sumbul Cliros at St Demetrius, Medan
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Elisabeth, and their ten-month-old baby daughter, Sotiria, to the Thessaloniki for post-
graduate studies at Aristotle University. Supported in scholarships by the Church of
Greece, both he and his wife would graduate with Masters of Theology. In 1994 before he
finished his studies, the Metropolitan of Arta ordained him a deacon and then a presbyter.
For the next year he served at a parish forty kilometers outside Thessaloniki. In 1996, his
time in Greece ended and he and his family were sent to serve at St. Andreas, the Cathedral
of Wellington, New Zealand.
Traveling back from Greece to New Zealand, Fr. Chrysostomos and his family
stopped over in Indonesia. He visited his parents in his village, Tarutung, which is a six
hour drive from Medan. His brother, now Fr. Athanasios, and his wife had already taught
their parents and some other relatives about Eastern Orthodoxy. During his visit to his
parents house, Fr. Chrysostomos baptized about thirty people, among them his seven
living brothers and sisters, his father and mother (who took the names Constantine and
Helen), and other close relatives. When he left for New Zealand, the flock remained under
his brothers attention, but without a presbyter and the full liturgical services. After
serving for two years in Wellington, Fr. Chrysostomos asked the metropolitan to give him a
blessing to return to Sumatra, then under Metropolitan Nikitas (Lulias) of the newly
established diocese of Hong Kong and all Southeast Asia.
Although in some ways it was a homecoming in returning to Indonesia, Medan
remained an unknown location for the family. It was strange city for Fr. Chrysostomos and
his wife, but more so for their young children, who had grown up in Greece and New
Zealand. They began holding Sunday liturgies at their rented house. After a few years, as
their numbers increased. The community started an orphanage. When that closed, Fr.
Chrysostomos incorporated the younger children into his own household and sent the
older ones to distant relatives. As of 2013, the household consists of many more than just
Fr. Chrysostomos, his wife, and two daughters. Some are orphans; some are distance
relatives come from nearby villages to work and study in Medan. Others, older studentstraveling to study at the theological school, stay in the guest rooms. Johannes, the late son
of Fr. Chrysostomos, died from a motorbike accident in 2009, at the age of thirteen.
Presbytera Elisabeth was born on the 15thof July, 1964, to a Lutheran couple, Elia
and Suzana Koameskh, on the Island of Rote, West Timor [M]. She is the third of five
siblings. When, at the age of two, her father died, her mother dedicated Elisabeth to God;
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Metropolitan Konstantine with the Manalu family, 2012
Helen Tamaria Aritonang (2011) Johannes Manalu (2009) at his paternal
the mother of Fr. Chrysostomos grandfathers funeral in 2009
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and so from her earliest of years she had hoped of becoming a Lutheran minister. Many
Pentecostal missionaries came to her island growing up, both Indonesian and foreign. This
heavily influenced the youth culture, with an emphasis on prayer meetings, healings, and
Bible studies. Eventually, her two eldest brothers would become pastors of Pentecostal
churches. She too would pursue ministry, attending the Evangelical School of Theology
where she met her future husband.
She teaches classes on English, Greek, and church history at St. Pauls. She also has
official advisory roles in all of the Foundations schools. In 2009, she started taking part in
Indonesian politics as the regional secretary of the Christian Party, which has, as of 2009,
twelve legislative representatives. Part of her involvement springs from the hope of gaining
greater acceptance of Christians throughout Indonesia. In a 2011 email she stated,
I want to teach my students, as a young generation of Christians, to be aware of what happens in
their country. There are many aspects of national life that, if they bear in mind theproclam tions of the Gospel, will bring much transformation. Politics is good in good hands. Itsaa medium to touch other people. 1
Through her political and educational work she functions as a liaison between Orthodox
nd Protestant, Christian and Muslim.a
T thodoxChurchesandInstitutionsthroughoutSumatraFr. Chysostomos and Fr. Athanasios Manalu serve all of the Orthodox communities
throughout North Sumatra. During a 2012 visit to Medan, Metropolitan Konstantine
mentioned the possibility of ordaining a few students of Fr. Chrysostomos.
heOr
2 He assessed
the need at least 4 other priests and set a tentative date for 2013. As Fr. Chrysostomos
stated in 2010, We have many communities with interest in the Orthodox faith. It is hard
to meet the needs of the many missions we have throughout Sumatra.3 Fr. Athanasios
studied theology in Evangelical School in Medan. As stated above, he found the Orthodox
Church through the guidance of Fr. Chrysostomos. In 1992, he stayed at a monastery in
Greece and learnt iconography from nuns. His iconography can be found in all of the
parishes throughout Sumatra. Fr. Chrysostomos serves the parish in Medan [A], St
Demetrius [A], with over three hundred baptized. Fr. Athanasios lives and serves the
1E-mail from Presbytera Elisabeth Manalu, May 15, 2011.2E-mail from Presbytera Elisabeth Manalu, March 23, 2013. Met. Nektarios along with then ArchimandriteKonstantine visited Medan in April of 2011. Accessed February 13, 2013
http://www.omhksea.org/2011/05/metropolitan-nektarios-visit-in-medansumatra-part-1/3Interview with Fr. Chrysostomos Manalu with the author. October 16, 2010 in Medan, Indonesia.
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.
St Demetrius, Medan St Paulus Theological School, Office
Fr. Chyrsostomos teaching a class of protestant pastors
Students of St. Paulus Graduating Class of 2012, St. Paulus
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community in Tarutung [B], which has three separate communities with over one hundred
baptized: Holy Resurrection, St. Eudorkia, and St. Nikolaos. Tarutung, the home of the
Manalu family, is the seat of North Tapanuli Regency in Northern Sumatra, directly south of
Lake Toba. Sumbul [C], a town Southeast of Medan and northeast of Tarutung, has two
growing Orthodox parishes there, St Ephraim with over two hundred baptized and
Evangelismos with over two hundred fifty. On Christmas of 2012, Fr. Chrysostomos
baptized sixty-six catechumens.21 On Nias [D] an island off the west coast of Sumatra
are two stable parishes, St. Paul with over two hundred baptized and Evangelismos with
approximately one hundred fifty. Numerous other Batak communities throughout
northern Sumatra have asked Fr. Chrysostomos and Fr. Athanasios to visit, teach, and start
Orthodox parishes. (Map 2 also indicates the nearest Orthodox communities not in
Sumatra: Metropolitan See of Singapore [E], the mission in Kuala Lumpur, Malaysia [F], and
the expanding Orthodox communities in Jakarta, the capital of Indonesia [G]).
The Orthodox community in Medan
The Northern Sumatran city of Medan contains two million people, with another
two million in the surrounding regency or county. This busy, polluted metropolis divides
somewhat evenly between Christians and Muslims - the skyline as proof, with crosses
competing with the Islamic domes. In contrast, the overall Sumatran population splits
about 90% Muslim and 10% Christian. The Orthodox presence in Medan centers around
the St. Paulus Theological School and the Church of St. Demetrius. The other three
institutions include a grade school with an attached monastery, a more rural primary
school, a hospital, and a computer institute.
Kompleks Sekolah Tinggi Theologia Paulus
The institutions in Medan all come under the legal umbrella of the Orthodox
Foundation. The main complex includes an office, the church of St. Demetrius, a small
dormitory, and the St. Paulus Theological School. The complex stands tucked off a busy
street with its back to a creek and marshland. The St Paulus Theological School opened in
2005 as the center piece of the plan to establish an Orthodox presence in Medan. As of
2011, the school had 522 students and over 200 alumni. It operates like a mix between a
Bible college and a seminary. Some of the students are young, college age, particularly
21Accessed April 25, 2013, http://orthodoxmission.org.gr/2013/04/theotokos-hospital-is-ready/
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Divine Liturgy at St. Demetrius, Medan, 2010
Sunday of Orthodoxy, 2013
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those in the three-year program. Many, though, are active church leaders looking to
continue their graduate studies. Most of the students originate from Medan itself but many
come from smaller towns throughout Sumatra. About 15% of the students are Orthodox;
the rest are Lutheran, Methodist, Baptist, and other Protestant denominations. The library
lacks a solid collection of serious historical, doctrinal, and exegetical works. What little
Orthodox literature they have is in Greek. The works in Bahasa come from Protestant
translators and heavily emphasize an evangelical or reformed theology. The students do
have access to parallel Greek/Bahasa Bibles.
Through the many branches of the Orthodox Foundation in Medan, Fr.
Chrysostomos works to foster inter-denominational and inter-religious dialogue.
According to him,
Its a benefit to build mutual understanding, either among the Christians, or the other religious
communities. Our teaching, though, is Orthodox in doctrine. The Protestants do not share ourliturgical and spiritual life; they do share much of our Orthodox faith. We build on this and seek
to fill the gaps.22
He is a prince his word of the Manalu clan of the Toba Batak tribe. As the first son of
the first son of the first son, he has clan responsibilities that go beyond his ecclesiastical
role. Every month he preaches at a protestant church with almost 700 attendees. The
primary form of outreach comes through the classroom. Most of the students at St. Paulus
are pastors and leaders of the Protestant Batak Churches. Fr. Chrysostomos also functions
a supervisor to the Batak Theological Society, basically the youth group of theologicalschool. According to Presbytera Elisabeth, at first, locals identified Fr. Chrysostomos as an
ustadz, a teacher of Islam. After fifteen years in Medan, many of the religious leaders now
identify him and the Orthodox, in general as the bridge to connect the Christian and
Muslim.23 In such ways, he has familiarized the people in North Sumatra with Eastern
Orthodoxy.
Church of St Demetrius
The building of St Demetrius blends the Byzantine and Indonesian the materials,
the arrangement of the space, the lines and curves. The icon of the Theotokos with child
has a round matriarchal presence, like many of the leading Indonesian ladies. The wood
floors, many windows, and light paint created a gentle liturgical space. To the north, near
22Interview with Fr. Chrysostomos Manalu with the author. October 16, 2010 in Medan, Indonesia.
23E-mail from Presbytera Elisabeth Manalu, March 23, 2013.
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Hospital of the Theotokos, Medan, maternity ward and operating table,
Dormition of the Theotokos Monastery at St Sophia School, Medan
Academy of Management and Computers, Medan
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the front by the iconostasis, the wood floor hides an adult size baptismal font. In the back
stood sand boxes for candles in front of a large icon of St. Demetrius. The front of the
church radiates bright colors greens, oranges, and blues with its red tiled, stone
columned portico. During services, women stand on the north side, men on the south. The
services are in Bahasa with touches of Greek and English. (For the communities in Nias and
Tarutung, the people sing the services in their own local languages, Nias and Batak.) The
dome of the church, the beard of priests, the clothes of nun, some of the chant strikes the
Indonesian as similar to the cultural forms of Islam. For many, Orthodoxysmost dramatic
contrast with Islam and Protestantism would be the use of icons.
Schools
In 1999, Fr. Chrysostomos established the St. Sophia Orthodox School in Tanjung
Anom, a village on the outskirts of Medan. This established the first institution of the
Orthodox Foundation besides the parish of St. Demetrius. The school opened as a
kindergarten for thirty-three children. As Presbytera Elisabeth tells the story:
In March, before the school year ended, parents and children pleaded with Fr. Chrysostomos to
expand the school. Knowing that there were not enough funds, he told the children, parents, and
teachers to pray. One week later, an Orthodox friend from Australia donated an amount of
money for the school, sufficient to purchase their current grounds and built three room
classrooms at once.24
As of 2013, St Sophia went through high school with thirty teachers, five staff members,
and five hundred students. Behind the main courtyard, behind the new swimming pool,
stands a small chapel. The chapel functions both for the school and for the small monastery
located on campus. Mother Maria resides in this small monastery dedicated to the
Dormition of the Theotokos. She returned from living in a monastery in Greece in 2009.
Recently, two other Orthodox schools have been established in Northern Sumatra.
St. Nikitas School, founded in 2003, is an elementary school located in an impoverished
neighborhood of Medan. As of 2010, twelve teachers and three staff members served 350
students. As of 2013, fifteen teachers serve three hundred students. St. Nikoalas was
founded in 2005 as part of the outreach to the devastated population of Nias Island after
the 2004 tsunami. In 2010, fifteen teachers served one hundred fifty students. In 2013, the
school decreased to ten teachers and ninety students. All three of the schools are Orthodox
24E-mail from Presbytera Elisabeth Manalu, May 15, 2011.
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in leadership, though many of the teachers are Protestant or Catholic. All three schools are
officially recognized by the Ministry of Education.
Rumah Sakit Umum Theotokos - Hospital General
In a smaller neighborhood of Deli Serdang the regency surrounding Medan
stands a small hospital, dedicated to the Theotokos. A prominent icon in the main entrance
invokes her presence. According to the plaque, it opened on the 13thof February, 2010. As
of October 2010, it had ten hospital rooms, nineteen beds, a pharmacy, and offices for the
two doctors, four nurses, and administration. The doctors are a mixture of Protestant,
Catholic, and Muslim. In 2011, the government recognized their new status as a hospital.
Periodically, the hospital provides free services to the community. The hospital also
provides discounts to the seminary students and church members.
Academy of Management and Computers
Founded in 2000, the Academy of Management and Computers provides three years
of training in information technology and management with two hundred current students,
twelve lecturers, and four staff. While the theology school develops the church, this school
helps develop the employment opportunities of the people here in Medan.
Remaining Questions
How does the community harmonize or reconcile their culture with the ancient
faith? For the past hundred fifty years, the Batak people have incorporated their culture
into their Christianity. As Presbytera Elisabeth stated, Batak people are known in
Indonesia as people who tightly hold their traditions. All the cycles of human life have
cultural values.25 That said, many animistic practices remain alive in their society. It is a
common practice to ask spirits for success (e.g. riches, health, position) or to punish
others.26 It remains to be seen how the Eastern Orthodox liturgical, canonical, and spiritual
practices will take shape in the new soil of Sumatra.
There are three primary concerns of the future of the Orthodox community in
Sumatra. First, the expanding communities need education. The process of takingownership of the Orthodox heritage, while monumental, requires concerted effort and clear
steps. Second, the humanitarian and education programs require outside funding.
25E-mail from Presbytera Elisabeth Manalu, March 23, 2013.
26Batara Sihombing, Batak and Wealth: A Critical Study of Materialism in the Batak Churches in Indonesia ,
Mission Studies, 21 no 1 2004, p 25. C.f. Edward Nyhus, Encounter of Christianity and animism among the Toba
Bataks of North Sumatra, South East Asia Journal of Theology, 10 no 2-3 O-Ja 1968-1969, p 33-52.
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Communities and philanthropic societies in Australia and Greece have made significant
contributions through financial donation and medical visits. Third, leaders need to emerge
who share in the common vision already established. As Presbytera Elisabeth stated, we
consider that north Sumatera has potential ground to land on [sic], but we need a good
systematic ministry program as a whole.27 Part of this depends on the episcopal support
and the ordination of more clergy. The future will be determined by the education,
training, and inspiration of the present generation.
This community in Sumatra forms a new chapter in the ongoing story of the Eastern
Church.
27E-mail from Presbytera Elisabeth Manalu, March 23, 2013.
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