Kronologi Penyebaran Agama Kristen Di Indonesia

Kehadiran kaum kolonialis Barat di Indonesia mendorong masuknya agama Kristen di Indonesia. Hal ini terjadi lantaran tujuan kaum kolonialis tersebut hadir ke Indonesia, tidak spesialuntuk untuk menguasai perdagangan rempah-rempah, tetapi mereka juga mempunyai tujuan untuk membuatkan agamanya (Kristen).

The arrival of Western colonialists in Indonesia had also allowed Christianity to enter Indonesia. This was because the colonialists did not only come to Indonesia to control the spices trade but also to spread their religion (Christianity).

The Portuguese and Spanish peoples were the pioneers of Catholicism spreading in Indonesia. In their voyages, they always brought along some priests and missionaries to introduce Catholicism to the people in the areas they visited. The first region in South East Asia which they captured was Malacca. Afier that, they prepared some strategies to spread Catholicism in other areas of Indonesia.

Portugis dan Spanyol yaitu bangsa yang memelopori masuk dan berkembangnya agama Nasrani di Indonesia. Setiap melaksanakan pelayaran, mereka selalu membawa serta para pastor dan para misionaris untuk membuatkan agama Nasrani pada penduduk di daerah yang mereka hadiri. Daerah pertama di daerah Asia Tenggara yang berhasil mereka kuasai yaitu Malaka. Sesudah itu, mereka mulai menyusun taktik untuk membuatkan agama Nasrani ke daerah-daerah lain di Indonesia.

One of the Portugttese merchants named Gosales Veroso pioneered the spread of Catholicism in Moluccas. In propagating Catholicism there, he was accompanied by Simon Diaz. Their steps were then followed by Franciscus Xaverius who came by Portuguese merchant ship.

Salah seorang pedagang Portugis yang berjulukan Gonsales Veroso, merintis penyebaran agama Nasrani di Maluku. Dalam penyebaran agama Nasrani tersebut ia didampingi oleh Simon Diaz. Langkah mereka kemudian diikuti oleh Franciscus Xaverius yang hadir dengan memakai kapal dagang Portugis.

Later on, Franciscus did not only spread Catholicism but also built schools to improve the education of the local people. By so doing, he could introduce Spanish and Portuguese cultures to the Moluccans. His ,was so dedicated to the spread of Catholicism that he criticized the Spanish and Portuguese mer-chants who treated Moluccans arbitrarily. In his opinion, such conduct was a hindrance for the spread of Catholicism in Moluccas.

Dalam perkembangannya, Franciscus tidak spesialuntuk membuatkan agama Katolik, melainkan juga membangun sekolah untuk meningkatkan pendidikan masyarakat setempat. Melalui usaspesialuntuk tersebut, kebudayaan Spanyol dan Portugis sanggup diperkenalkan pada rakyat Maluku. Dedikasinya dalam membuatkan agama Nasrani yaitu Koreksian terhadap pedagang Spanyol dan Portugis lainnya yang selalu bertindak diktatorial terhadap rakyat Maluku. Menurutnya, tindakan tersebut ialah penghalang terhadap penyebaran agama Nasrani di Maluku.

The spread of Catholicism in Indonesia was also influenced by the Church Reform. The reformisty and some other schools competed to obtain as many followers as possible. The Catholic missionaries that were criticzed by the church reformists in Europe made Indonesia their sasaran of Catholicism propagation.

Penyebaran agama Nasrani di Indonesia juga dipengaruhi oleh adanya Reforrnasi Gereja. Selain para reformis, banyak sekali aliran bersaing untuk mem-peroleh pengikut sebanyak-banyaknya. Para misionaris Nasrani yang menerima Koreksian dari kaum reformis gereja di Eropa, menjad ikan Indonesia sebagai wilayah penyebarannya.

Catholic missionaries were more enthusiastic in spreading their religion in Indonesia after the arrival of Protestant Zendings from the Netherlands. They spread their religion by building schools, churches and hospitals. Besides, they also built dioceses or bishoprics. A bishop is responsible to the Pope in Rome.

Para misionaris Nasrani sernakin gencar dalam melaksanakan penyebaran agama setelah para Zending Prolestan dari Belanda hadir ke Indonesia. Mereka membuatkan agamanya dengan cara mendirikan sekolah, gereja, dan rumah sakit. Selain itu, mereka juga mendirikan Keuskupan. Seorang uskup (ketua) bertanggung balasan terhadap Paus di Roma.

The Protestant Zendings (missionaries) were united under NZG (Netherlandersch Zendelings Genootschap). NZG succeeded in spreading Protestantism in North Sumatra, especially among the Batak ethnic group.

Zending Protestan tergabung dalam NZG (Netherlandersch Zendelings Genootschap). NZG sudah berhasil membuatkan agama Protestan di daerah Sumatra Utara, terutama kelompok etnis atau suku bangsa Batak.

Batak people knew Protestantism especially after the arrival of Zendings (Protestant missionaries) from United States, Germany, and the Netherlands. In 1824, Batak Toba people started to profess Protestantism after the arrival of two Zendings from United States nameid Burton and Ward.

Suku Batak mengenal anutan Protestan terutama setelah kehadiran para Zending dari Amerika Serikat, Jerman, dan Belanda. Pada tahun 1824, masyarakat Batak Toba mulai menganut Protestan setelah kehadiran dua Zending dari Amerika Serikat yang berjulukan Burton dan Ward.

In 1834, Sibolgan people also began to know Protestantism through two American Zendings named Munson and Lyman. Then Vander Tuut translated the Bible into Batak language, so since 1853 Batak people were already able to learn the Bible. The people of South Tapanuli also started to know Protestantism in 1861 after two local people were baptized by a Dutch priest named G. Van Asselt. After a German priest, Nommensen, built a school, church and other social facilities, the followers of Protestantism in the area increased considerably. The increase was evident from the foundation of HKBP (Huria Kristen Batak Protestan) or Protestant Church of Batak.

Pada tahun 1834, masyarakat Sibolga juga mulai mengenal Protestan melalui dua Zending Amerika Serikat yang berjulukan Munson dan Lyman. Kemudian, Vander Tuut menerjemahkan Alkitab ke dalam bahasa Batak, sehingga semenjak tahun 1853, masyarakat Batak mulai mempelajari Kitab Injil. Masyarakat Tapanuli Selatan juga mulai mengenal agama Protestan pada tahun 1861, setelah dua orang penduduk setempat dibaptis oleh pendeta 13elanda berjulukan G. Van Asselt. Sesudah Nommensen, seorang pendeta Jerman mendirikan sekolah, gereja dan banyak sekali kemudahan sosial, penganut Protestan di daerah itu, pun semakin meningkat. Peningkatan tersebut ditandai dengan didirikannya HKBP (Huria Kristen Batak Protestan) di kalangan masyarakat Batak.

The spread of Protestantism in Indonesia was also conducted by ap-proaching local figures. For instance, Christian Missionary Alliance managed to baptize some Dayak tribe chiefs in Kalimantan in 1905 and 1933. Meanwhile, the baptizing of tribe chiefs in Poso, Central Sulawesi had been done by NZG since 1909. Zending's activities were also directed to regions which had professed Catholicism, such as Halmahera and South East Moluccas. 

Penyebaran agama Protestan di Indonesia dilakukan dengan cara mendekati tokoh masyarakat setempat. Misalnya, Christian Missionary Alliance berhasil membaptis kepala suku Dayak di Kalimantan pada tahun 1905 dan 1933. Sedangkan pembaptisan kepala suku di Poo, Sulawesi Tengah dilakukan oleh NZG semenjak 1909. Kegiatan Zending juga dilakukan terhadap daerah-daerah yang sudah memeluk agama Katolik, ibarat Halmahera dan Maluku Tenggara.

During the colonial period, the Dutch government issued a policy to restrict the development of religions, especially Islam. This was because they were aware that the Muslims were the ones who most severely rests:ted the Dutch. The policy was influenced by Snouck Hurgronje, a Dutchman who had studied a lot about Islamic traditions in Indonesia.

Pada masa kolonial, Belanda mengeluarkan kebijakan untuk menghambat perkembangan agama, terutama agama Islam. Hal itu disebabkan mereka menyadari bahwa umat Islamlah yang paling gencar melancarkan perlawanan terhadap Belanda. Kebijakan tersebut menerima imbas dari Snouck Hurgronje, seorang Belanda yang banyak mempelajari tradisi Islam di Indonesia.

Hurgronje suggested the Dutch colonial government to restrict the activities of Muslim leaders. Yet, they gave enough room for Muslims to practice their ritual services. Nevertheless, they still tried to implant Dutch influence on the Muslims. One of the ways to do it was by implementing ethical policy, especially in education.

Hurgronje menyarankan kep.ada pemerintah kolonial Belanda untuk membatasi acara tokoh-tokoh Islam. Tetapi, mereka mempersembahkan kelonggaran terhadap umat Islam untuk menjalankan ritual ibadah-ibadahnya. Di samping itu, imbas Belanda tetap ditanamkan terhadap umat Islam. Salah satu caranya yaitu dengan diselenggarakannya politik etis, terutama dalam bidang pendidikan.

The implementation ethical policy did not only aim to form good image of the Dutch for Idonesian people but it was also a strategy to implant Western ideologies. By doing so, they expected that the Islamic values that had been implanted in the minds of Indonesian people would tfadeout automatically.

Dalam pelaksanaan politik etis tersebut, selain dimaksudkan untuk membangun gambaran baik Belanda terhadapan rakyat Indonesia, juga sebagai taktik untuk menanamkan paham-paham Barat. melaluiataubersamaini cara tersebut, mereka ingin supaya nilai-nilai Islam yang sudah tertanam di kalangan bangsa Indonesia luntur dengan sendirinya.

Restriction of religious activities were also applied to Catholic missionaries. They had to ask for a permit every time they wanted to perform a religious activity led by a clergyman. This showed that the Dutch always tried to put aside anything that could hinder the accomplishment of their ambitions.

Pembatasan terhadap acara agama juga dilakukan terhadap para misionaris Katolik. Mereka diharuskan untuk meminta izin setiap akan mengadakan acara keagamaan yang dipimpin oleh para rohaniawan. Hal ini mengatakan bahwa Belanda akan selalu menghadang apa pun yang sanggup merintangi ambisinya.

Sumber Pustaka: Yrama Widya

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