p–ISSN: 2723 - 6609 e-ISSN: 2745-5254

Vol. 5, No. 4 April 2024 http://jist.publikasiindonesia.id/

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1621

The Encounter of Christianity With The Old Religion of

Minahasa

Ramli Sarimbangun

Universitas Kristen Indonesia Tomohon, Indonesia

Email: [email protected]

*Correspondence

ABSTRACT

Keywords:

Encounter, Religion,

Christianity, Tribe,

Minahasa

The purpose of this article is to conduct an in-depth analysis

of the encounter between Christianity and the old Minahasa

religion. The problems related to the revival and re-existence

of the old Minahasa beliefs affect the congregation's faith in

Minahasa today. The method to solve this problem is

qualitative research, which involves collecting scientifically

tested literature, such as books and journals, without

neglecting field data. Through this discussion, the author

offers a new perspective that the old Minahasa religion

needs to be studied critically and constructively to highlight

its local wisdom to enrich theological efforts in the

Evangelical Christian Church in Minahasa. A conclusion

that confirms that the goal has been achieved and the

problem has been answered. This study concludes that the

manguni bird symbolizes the fusion of Christianity and

Minahasa old traditions that illustrate the identity of

salvation and the church's role as the guardian of truth.

Progressivity in Minahasa is not only caused by GMIM or

the influence of Protestantism but also by actual theological

teachings that affect life attitudes based on the foundation of

the Bible and GMIM confession of faith; the Manguni bird

as a symbol of GMIM represents religious values, historical,

sociological, and anthropological as well as the role of the

church in building contextual theology, there is a hereditary

call to preserve nature and build Minahasa culture based on

biblical teachings with the duty to fellowship and serve amid

the diversity of society.

Introduction

Each region in Indonesia has different beliefs. Factors such as area of residence,

ancestors, culture, and history related to the community's life (Rumbay, Hartono, &

Siahaya, 2022). The local Minahasa faith rose and existed again after one hundred and

ninety-three years of death (Rumbay & Siahaya, 2023). Since the gospel entered the land

of Minahasa in 1831, Christianity has animated the life of the Minahasa people. Minahasa

elders consciously decided to embrace a new religion (Christianity) that transformed

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1622

Minahasa culture. However, not all cultural elements disappeared, but some were

preserved, such as the manguni bird, which became a symbol of the Evangelical Church

in Minahasa (Pinontoan, 2013). The Mangini bird culturally wants to explain the reality

of the Evangelical Church in Minahasa as a tribal church that exists and grows in the land

of Minahasa but also as God's tool for the world to preach the gospel of Christ (Gerung,

Kambey, & Ruindungan, 2021).

Tracing the course of Bert Adrian Supit's thoughts in his writings that focus on the

study of Minahasa culture and beliefs, the author did not find views and discussions about

the "manguni bird" specifically, even though the manguni bird has become a symbol of

the Evangelical Church in Minahasa (GMIM). Jantje Hendrik Supit, also one of the

Minahasa figures who took part in the field of education as a teacher, wrote about the face

of Minahasa history in the eyes of the world with a study orientation that emphasizes the

importance of historical value as cultural heritage.

Bert Adrian Supit is known as a religious culturalist, having served as vice chairman

of the working body of the synod of the Evangelical Church in Minahasa (GMIM) in

1990-1995, in charge of domestic and foreign cooperation affairs, profoundly understands

the cultural and theological meaning of the Mangini bird which is designated as a symbol

of the church (Pinontoan, 2015). Similarly, Jantje Hendrik Supit, a religious historian,

was heavily involved in church activities, deeply understanding the historical and

theological significance and value of the manguni bird. Referring to the orientation of the

study of the two figures above, the author sees how vital the manguni bird is as a point of

encounter between Christianity and the old Minahasa religion to be analyzed in depth.

The Manguni bird in Minahasa culture is interpreted symbolically as a messenger of God

(Adhitama, 2021).

In the theory of the sacredness of symbols, Fredrik William Dillistone's work "Of

The Power Symbols" says, "The behavior of human life that is carried out regularly is

influenced by culture (Purnamasari, Hudiyono, & Rijal, 2017). Against Dillistone's view,

according to the author all norms, habits, values and practices in culture will influence

individual behavior and actions. Dillistone's weakness is that it greatly reduces the

complexity of human behavior, and his approach does little to explain why culture

influences behavior (Suprapto, Winnerko, Andrian, & Jessyka, 2023). That view is too

deterministic to assume that culture entirely influences human behavior. It is very

exclusive to other factors that may be influenced. Isak Lattu, in his work entitled

"Contextual Theology" through the Study of Theology without Ink, also said, "Theology

needs to be released from the ink prison because theology lives in collective memory and

logos is in the reality of the collective memory of society.

In the author's view, culture

becomes a theological context. In the context of this thought, the author holds that beliefs

and beliefs are based not only on the text but also on the context that is from the cultural

heritage and collective experience that a community and church have (Mashudi, 2018).

Lattu's view that theology should be freed from texts can open subjective opportunities

The Encounter of Christianity With The Old Religion of Minahasa

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1623

and unclear understandings of theology. Clarity of theological foundations is imperative

because theology is highly susceptible to distortion of interpretation. Texts cannot be

ignored, let alone omitted because they will inevitably lose their valuable intellectual

document heritage.

Research Methods

This paper is done using qualitative research methods, without neglecting the

venomenology approach. The author explores data literarily and factually through

observation, experience, and interview so that the data obtained both literally and in the

field are really valid and reliable.

Research is the careful study and investigation of discovering and explaining

knowledge. While the research method is a scientific activity that is carried out gradually

starting with determining the topic, collecting data and analyzing data so that an

understanding and understanding of certain topics, symptoms or issues is obtained.

Based on this definition, it is very clear that qualitative research, focuses on meaning in

context and data collection and is sensitive to the underlying meaning when collecting

and interpreting data. With this qualitative method, all the data needed both books, and

field data can be collected, then analyzed descriptively.

Results and Discussion

Minahasa Religion

Minahasa is located in the northern part of the island of Sulawesi. Geographically

it consists of hilly areas and valleys and life is very integrated with nature. Linguistically,

the indigenous Minahasa population can be divided into eight language groups. Five

Minahasa tribe children with similar languages are Tontemboan, Tombulu, Tolour,

Tonsea and Tonsawang. Three of the Bantik, Bentenan (which has the color of Sangihe

language), Ponosakan which borders the eastern Bolaang Mongondow so that it has

similarities with the Bolaang Mongondow and Pasan languages (Wijaya, 2022).

The religion and beliefs of the Minahasans in ancient times were called "malesung"

and were monotheistic, namely believing in the most powerful 'Wailan Wangko'.

Malesung means to praise (ma) and ask with all your heart or earnestly (husuk) to God

(ung)."Ung" is then referred to as empung and then called opo empung. The ancient

Minahasans at the beginning of the prayer, delivered praises. Praise means to glorify open

Lampung (the highest), and man humbles himself after praise, followed by asking Opo

Empung for wisdom and endless understanding of life. Therefore, Opo Empung is also

called Opo Kasuruan, which means the source of truth and life, and it is called God.

Rituals and myths become essential and interrelated elements. In Minahasa's religion and

culture, the Manguni bird is a symbol full of meaning.

Alon Mandimpu Nainggolan, in his work entitled "The Sacredness of the Manguni

Bird in the Contextual Theology of Minahasa People," said: The Manguni bird is very

attached to Minahasa culture as a marker of identity, a sacred symbol of unity and

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1624

guardian of the sustainability of nature including forests. The Manguni bird in Latin,

called"Otus Manadensis," is one of the protected species. Minahasa believed the Manguni

bird was a messenger of news. Historically, the Manguni bird comes from the word

"mauni," which means to observe. It is thought to and believed that the Manguni bird

was assigned by the Lord God the Most Great (Opo Empung Walian Wangko) always to

give instructions to the Minahasa people.

Tabita Sondakh, in her work entitled: "Review

of the Sociology of Religion on the Meaning of the Church about the Manguni Bird as a

Symbol of the Evangelical Church in Minahasa (GMIM), affirms that the manguni bird

is a symbol of Minahasan identity and a representation of the voice of God.

Alon

Mandimpu Nainggolan conducted research as an effort at contextual theology but did not

look deeply at which types of manguni birds are understood as symbols of cultural

identity. Similarly, Tabita Sondakh, who conducted research on the meaning of the

Mangini bird as a symbol of the Evangelical Church in Minahasa, asserted that the

manguni bird as a representation of God's voice did not provide clarity about the type of

manguni bird that was accepted and used as a GMIM symbol. The two researchers only

generalized the manguni bird. Manguni birds (Latin = Otus Manadensis) are categorized

into two types / variants, namely large and small breeds. Large types of manguni birds

are easy to catch, quickly tame and the voice is less loud, small types of manguni birds,

not easy to catch, the sound is loud and the bed is in the hollow of the tree trunk.

Christianity entered and grew in the culture, customs and old beliefs of Minahasa.

In this process of growth what we can see today is a new plant resulting from a cross

between Christianity and Minahasa-an values, although maybe between these two

elements there are still those who still maintain color because metanarratively they are

different. Meta narrative cannot be denied or eliminated, because it exists in every culture

and religion. In Christianity the central point is evident in the Lord God in Jesus Christ.

The entry of Christianity in Minahasa

Western Christian evangelism in the Eastern world, including Minahasa, went hand

in hand with western colonialism and imperialism. The theological conviction of the

church that Christianity is the only tool and means of salvation in the world seems to

legitimize western nations to colonize and exploit eastern nations until about the middle

of the 20th century. During colonization, eastern nations have become objects for

exploitation of human labor and natural resources including objects of science and objects

to be reconstructed and represented morally. During this time, Christian missions

continued to be the zeal for the conquest effort. David Bosch said: with the coming of

the peak of imperialism after 1880, there can be no doubt about the conspiracy of colonial

mission and business institutions. The parallels between the developments at the peak of

imperialism and the peak of mission are becoming increasingly apparent.

Bosch also

cites what Niels-Peter Moritzen says to show the close connection between mission and

colonialism, namely what Moritzen calls the three "C's", christianity , commerce and

The Encounter of Christianity With The Old Religion of Minahasa

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1625

civilazation . According to the author, this term can be compared to what is commonly

known, namely: 3G, Gospel , Gold and Glory . The colonial expansion of western nations,

at first was secular. In the 19th century colonial expansion was already together with

religious fervor in this case protestantism. For the colonial government, it was the

missionaries who had an important role to soften the hearts of the natives to submit and

submit to the colonial power.

Zendelings work in the community. For successful evangelism and conversion,

they must learn the local culture and reconstruct and reproduce new morals.

Commenting

on the political-economic gap between colonial countries and their former colonies, Tissa

Balasurya pointed out the causes of the gap which among others had begun during

colonialism and Western Christian evangelism

. To the author, it seems that this situation

is due to the existence of major groups based on race, class, gender, or religion driven by

their belief in a theology that prevailed in Christian churches for the last five hundred

years, from about 1450 to 1950. Such theological perspectives are still valid today with

some adjustment to modern times – in many mainstream church thought.

The colonialism of western nations in the span of time as mentioned by Balasurya

above has succeeded in changing the civilization of colonized nations, including

Minahasa. The way to change local culture is by cultural dominance, which includes a

number of new myths including Christian morals which then serve to help reinforce the

notion of western superiority.

From the description above, according to the author, the relationship between

evangelism and colonialism specifically in the Dutch East Indies is not very appropriate

when viewed as something identical and fixed. Colonialism was more about political and

economic expansion and domination, while evangelism was based on the spirit of

Christian faith to spread the gospel (which coincided with the establishment of

congregations). However, both colonialism and evangelism (at that time), both departed

from the same culture, namely western culture. Thus, the 'relationship' between the two

must be seen more as ideological one.

The entry of the gospel in the land of Minahasa cannot be separated from the

interests of the Portuguese, Spanish and Ternate Kingdom, regarding political and

economic matters. Regarding the economy, in 1512 the Portuguese were already in

Minahasa. But this is in the framework of trade and business to find spices that are

potential in this area.

Regarding politics, related to the expansion of territory to be

carried out by the kingdom of Ternate which was then smelled by the Portuguese. The

Portuguese did not want Ternate to control the Minahasa region. In 1563, there were 2

Portuguese kora boats that came to Manado with the intention of establishing economic

cooperation but also there was a father named Magellan who then baptized 1500 people,

including the king of Siau (Sangihe islands). Previously, the Minahasa and Sangihe

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1626

people adhered to polytheistic beliefs. They worshipped large trees, stones and sacred

objects, including believing in the spirits of the dead. This belief is beginning to re-emerge

today, and many involved are intellectuals, theologians, culturalists and young people.

They call themselves followers of the Malesung (Minahasa) religion. Before the arrival

of Father Magellan, it was strongly suspected that there were already Christians in

Manado. There is a record that around 1547 Spaniards existed and subsequently planned

the strengthening of evangelism that Francis Xavier wanted to do.

In the course or process of a very long history of evangelism that began from

Catholic evangelism from the early 1500s until June 12, 1831 where J.G. Riedel and J.G

Schwarz arrived in the land of Minahasa by the Zending Agency called NZG founded by

Rev. Johanes Jeanicke in Berlin, then since then the gospel penetrated the cultural context,

religion / belief and Minahasa civilization so that there is a reform and transformation of

life in it is Christianity.

Christianity became an accepted religion in Minahasa not because it

accommodated the wishes of Minahasan wa'ilan but, it happened because of full

awareness. Zendelings introduced Jesus Christ to the natives through a process of

teaching (known as catechism). Conditions that are not light given to change life behavior

are accepted by the Minahasa community, and this becomes a decision for change in a

forward direction. The teaching carried out and given presents a new culture, namely the

culture of Christianity.

The era of development of modern times cannot be contained so that technology

becomes the door to freedom of information. The emergence of socio-cultural groups is

driven by the desire to build a presence on social media, or at the very least, become

content to channel cultural insights and ideas. The re-presence of old beliefs in Minahasa

society is a symptom that also appears in some regions of the archipelago or more broadly,

the eastern world. Principle and fundamental questions arise; Is this an original product

of the culture itself? Or is it the result of reconstruction that has been assimilated to what

is below by the West. This is the gospel that is under the zendeling and preserved in the

life of the Minahasa people. In the description of the power and beliefs of Minahasa we

first see the existence of pantheistic polytheistic beliefs that develop, where what is

worshipped by Minahasans is empung wa'ilan wangko which is not only one but plural.

This is then applied in the lives of societies that are vertical but also slightly egalitarian.

Vertical in terms of achieving top notch. But what is done is that it can be by legalizing

violence in this case headhunting, and this affects the ritual system in society.

It is said to be egalitarian because anyone can achieve this position, but does it have

a good impact on society? Strictly speaking is not necessarily. Indeed not, because it is

easy to trigger conflicts between relatives or families. Based on the results of the study,

very valid and justifiable data was found that, the trust raised today is the result of

reconstruction of what already exists, but provides new values. But this new value seems

to be taken from what is below the zendelings, namely Christian teaching. Some of the

teachings stated here are: Do not mention God's name carelessly, Do not act arbitrarily

The Encounter of Christianity With The Old Religion of Minahasa

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1627

and demean fellow humans, Do not damage the environment, Do not despair and give in

to circumstances, Do not berate curse and speak casually.

This trust is addressed to opo si nimema in tana' But the form of worship is done

by giving something, motivated by the principle: not asking before giving. Ceremonies

such as going to the named stone Tumotoua Still done but given a more humanist value.

The presence of this belief has an impact on followers of other beliefs, because it seems

as an original belief whose value has been reduced by the presence of Christianity. The

principle of tolerance as part of the life of the nation and state must still be carried out,

but criticism must also be carried out so that reconstruction becomes open to a culture

whether it comes from outside or from within. History has proven that Minahasa culture

has been successfully reconstructed with the presence of Christianity. That role goes on

while conducting self-evaluation.

The Encounter of Christianity, with the religion of the Minahasa tribe

The history of the Minahasan people's encounter with western Christianity has

begun since the 16th century, namely at the time of the arrival of the Spanish / Portuguese

(Roman Catholics). Followed by Protestant Christianity from the Netherlands. In 1831

came two zendelings from Germany who worked for the Nederlandsch Zendeling

Genootschap (NZG), Johan Friedrich Riedel who served in Tondano and Johanes Gotlieb

Schwarz who served in Langowan (Riedel was born in Erfurt, Germany in 1798 and died

December 21, 1853 in Tondano and was buried there. Schwarz was born in Keningsberg

on 21 April 1800, died on 1 February 1859 in Langowan and is buried there. These two

zendelings are said to be the most successful in Christianizing the Minahasa people.

After them, other European zendelings followed and continued to arrive who continued

the Christianization work of the Minahasans and their culture, which was stigmatized as

alifuru which means infidel. Today, the majority of Minahasans are Christians with

various church denominations. Two church denominations that inherited the European

zendeling theology are the Minahasa Prostestan Church Density (KGPM) which was

established in 1933 and the Evangelical Church in Minahasa (GMIM) which was

established in 1934. GMIM, because it inherited the churches that had been built by the

zendeling of the NZG and then the Indische Kerk, then in terms of the number of

membership was very majority in the land of Minahasa. In addition, there continues to

grow Pentecostal, Evangelical and Charismatic church denominations coming from

America.

Regarding the Minahasan people's perspective on their own culture, the dominant

is shaped by the religious teachings of western Christianity (Europe: Holland / Germany,

and Christianity from America that followed later) through the presence of existing

churches. In some symptoms that appear until now in Minahasa society, there is a kind

of distrust, even hostility towards one's own culture or more lenient, on the one hand

claiming to love and respect its culture but on the other hand, in certain parts doing a kind

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1628

of selection that is accepting or rejecting certain dominant cultural elements referring to

the teachings of western Christianity.

Western Christian evangelism in the eastern world, including Minahasa, went hand

in hand with western colonialism and imperialism. The theological belief of the church

that Christianity is the only vessel or way of salvation in the world seems to legitimize

western nations to colonize and exploit eastern nations until about the middle of the 20th

century. During colonization, eastern nations have become objects for exploitation of

human labor and natural resources including objects of science and objects to be

reconstructed and represented morally. During this time, Christian missions continued to

be the spirit of the conquest effort. David Bosch said: with the coming of the height of

the era of imperialism, after 1880, there can no longer be any doubt about the conspiracy

of colonial mission and business institutions. The parallels between the development of

the peak of imperialism and the pinnacle of mission are becoming increasingly apparent.

Bosch also cites what Niels-Peter Moritzen says to show the close connection between

mission and colonialism, namely what Moritzen calls the three "C's", christianity,

commerce and civilazation. Perhaps this term can be compared to what is commonly

known, "3 G's", Gospel, Gold and Glory. According to Bosch, the colonial expansion of

Western Protestant nations was initially entirely secular. However, in the 19th century

colonial expansion was already together with religious fervor in this case Protestantism.

For the colonial government, it was the missionaries who had an important role to soften

the hearts of the natives to submit and submit to the colonial power.

Zendelings work in the community. In order to succeed in evangelism and

conversion, they must learn the local culture and undertake reconstruction and new moral

representations. Commenting on the political-economic gap between colonial countries

and their former colonies, Tissa Balasurya pointed out the causes of the gap which among

others had begun during colonialism and Western Christian evangelism. To me, it seems

that this situation is due to the existence of major groups based on race, class, gender, or

religion driven by their belief in a theology that prevailed in Christian churches for the

last five hundred years from about 1450 to 1950. Such theological perspectives are still

valid today with some adjustment to modern times – in many mainstream church thought.

The colonialism of Western nations in the span of time as mentioned by Balasurya

above has succeeded in changing the civilization of colonized nations, including

Minahasa. The way to change local culture is by cultural dominance, which includes a

number of new myths including Christian morals that then serve to help reinforce the

notion of Western superiority.

From the description above, in my opinion, the relationship between evangelism

and colonialism specifically in the Dutch East Indies is not very appropriate when viewed

as something identical and fixed. Colonialism was more about political and economic

expansion and domination, while evangelism was based on the spirit of Christian faith to

spread the gospel (which coincided with the establishment of congregations). However,

The Encounter of Christianity With The Old Religion of Minahasa

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1629

"both colonialism and evangelism (at that time) both departed from the same culture,

namely the West. Thus, the 'relationship' between the two must be seen more as

ideological one.

The gospel has entered, Christianity was born and accepted by the Minahasans.

The mission of Christianity in the land of Minahasa is to bring the good news of

introducing Jesus Christ as the only Lord and Savior of the world. The Bible was

introduced and became a source of teaching, a measure of faith and a communal and

organizational code of church ethics.

In the previous discussion of the Soul (Mu'kur), revealed an important element in

the identity of the Minahasans, namely the understanding of a holistic communion:

between man and man, between man and nature, between the present generation and the

pathfinders, namely the ancestors, all of which are lived as religious communion with

Opo Kasuruan Wangko that is, the Lord who started everything. However, the encounter

of Minahasans in the past (in the era of colonialism and evangelism) with western

Christianity, is a fact that does not occur equally but in an unequal relationship. This

unequal relationship has resulted in a division of identities, while the current dynamic

Minahasan context is increasingly plural with the complexity of political and economic

problems requiring a theological response. The fact that, the majority of Minahasans are

now Christians, the church with its developed theology has the potential to take a role in

liberation work in Minahasa. At the same time, expressions of trust and respect for the

soul, as I described in the previous section, are still very strong despite the suppression

efforts in the evangelism period by western Christian zendeling. In 1993, GMIM,

especially through a number of theologians, had conducted an in-depth discussion about

efforts to formulate theological independence departing from important elements of

Minahasa culture. The discussion resulted in a book entitled "Opoism", the theology of

the Minahasans.

The effort is really hard and therefore can be said to be brave. The first challenge

faced by these theologians was precisely the use of the term 'opoism' itself. They should

be careful to use this term considering the negative stigma by the Minahasans themselves

regarding opo' as an ancestor who has deviated far from its original understanding of opo-

opo as a magical power. In the author's view, the negative stigma is the fruit of efforts to

reconstruct and moral representation carried out since the zending era, namely the

negative meaning of the practice of foso pakampetan, which is equated with possession

of spirits - spirits of parents or ancestors in a negative sense. The use of the term opoism,

by the initiators of the discussion was intended as an academic term to describe the

religious symbol system of the Minahasans so that for them, this term was value free and

as an alternative to terms coined in the west (such as spiritism, animism, theism, and so

on).

The author agrees with this effort by GMIM theologians, but there is an important

thing that seems to be skipped which according to the author is very important, namely,

manguni as a symbol of the church.

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1630

The manguni bird was agreed upon and accepted as the symbol of the church. This

explains an identity of the Minahasans who underwent transformation because of the

gospel of Christ. In a church document, the meaning of the symbol of the Evangelical

Church in Minahasa (GMIM) was found with the following description: 1. The Manguni

bird, symbolizing the Evangelical Church in Minahasa, 2. The dark brown color in the

image of the manguni bird, symbolizing adulthood and independence, which

characterizes the life of the congregation in GMIM, 3. The rose placed in the heart of the

manguni bird, symbolizes reform. This symbol symbolizes Jesus Christ as the reformer

of the church, and has been used in the reformed church since the 16th, 4th centuries. The

blue circle on the breast of the manguni bird, symbolizes that as a church, GMIM is sent

into the world while the black color on the cross in the middle of the heart (heart) is red

symbolizes the sacrifice of Christ who animates the fellowship, witness and service of

GMIM, 5. The blue color symbolizes the existence that GMIM will still face complex

struggles large or small. While the white color symbolizes the holiness and absolute truth

of the gospel of Jesus Christ, 5. The nine outer wings symbolize the month of September

in which GMIM stands alone as an independent church. The inauguration date is

September 30, depicted on five petals and a tapered tip that circles the heart of the

manguni bird. While 1934 was the total number of manguni bird wings, 6. On the tail of

the manguni bird, there are ten branches each that describe the condition of the ten GMIM

service areas when it stands as an independent church, consisting of ten classics and will

still develop. The classics described are: Manado, Ma'umbi, Tomohon, Tondano,

Langowan, Sonder, Ratahan, Amurang, Motoling and Airmadidi, 7. The six spearheads

that point down, symbolize the six districts in Minahasa at the time GMIM stood alone

as an independent church. The six districts included are Tonsea, Manado, Toulour,

Kawangkoan, Amurang, and Ratahan, where GMIM services are carried out, 8. The

writings of the Evangelical Church in Minahasa state that, GMIM is in the land of

Minahasa, in the Unitary State of the Republic of Indonesia and throughout the world.

The black writing on the circle expresses solidarity to the end.

The author found the general ignorance of the residents of the Evangelical Church

in Minahasa about the type of manguni bird that was agreed upon as a symbol of the

church. Fifteen respondents expressed their general understanding of manguni birds, even

though there are many species. However, the author later found two elderly church

residents, namely Paulus Watupongoh aged 70 years and Roby Rumambi aged 68 years.

They said, "The manguni bird agreed upon as the symbol of the church is the small kind,

not the big kind. The small type of manguni bird is difficult to catch, the voice is sharp

and loud, but there are certain times, the voice is soft and playful, and there are certain

times the sound is loud with a high and fast rhythm three times in a row. Paul and Roby

explain that if you hear the soft sound of manguni birds playing at night, it is a sign of

good news. If the manguni bird is heard "shouting" loudly, the rhythm is high and fast

three times in a row, it means that there is bad news, while it sounds slowly as if playing,

The Encounter of Christianity With The Old Religion of Minahasa

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1631

it means good news.

Paul and Roby's testimony prompted the author to think hard and

research the species of manguni bird, which the public widely knows as the owl. Owls

belong to the group of strigiformes. Fourteen species out of the two hundred and twenty-

four known species in the world, exist in Indonesia.

The term owl, indeed generally

accepted but in Minahasa, is known and called the manguni bird. In western countries

such as Europe and America, the owl / manguni is considered a symbol of wisdom, and

for the Minahasans the manguni bird is interpreted as a messenger of God asserted Tabita

Sondakh.

As a researcher, Tabita Sondakh did not provide findings of a type of manguni

bird used as a symbol of the church, but the author assures based on the data obtained that

the type of manguni bird used as a symbol of the church is a species of buffy fish owl

(species that has a small body and size).

The Evangelical Church in Minahasa as the fruit of western (European) evangelism,

accepted manguni as a symbol of the church, motivated by the symbolic understanding

of missionaries that the manguni bird symbolizes wisdom and wisdom in Christianity.

Another meaning of the manguni bird is as a faithful night watchman in accordance with

the image of the church as God's instrument to bring the message of salvation, guardian

of righteousness and faith. The manguni bird was accepted and agreed upon since the

Evangelical Church in Minahasa was established on September 30, 1934. The values of

local wisdom integrated with Christian teachings are very clear. The initiator of the use

of the manguni bird as a symbol of the church was Ds.Emst Anton de Vredeede as the

first chairman of the GMIM synod in 1934 – 1935.

Paul and Roby mentioned that there

were other Minahasan figures and elders but could no longer remember their names.

Penulus agrees very much.

Theology of the Evangelical Church in Minahasa (GMIM) in its ministry.

The theology of the Evangelical Church in Minahasa in its ministry, is based on

five points, namely God, Bible, Man, Church and Eschatology. This is very clear and

clear on a very strong and biblical study of theology. The Lord God, Father in Jesus

Christ the Savior (2 Peter 2:20), whom His holy Spirit has called, chosen, sent, blessed

and joined His Church (Genesis 12:1–3; Ephesians 1:3–14; Matthew 28:19-20; Mark

16:15). It is He who has enabled the people in the land of Minahasa to know and accept

the gospel of Jesus Christ so that congregations are formed. The Lord God has brought

GMIM through the Indische Kerk, through the Zendeling (later also called "hulpprediker"

or Auxiliary Pastors) from Europe, the native Helpers or "hulpzendeling" (later called

"inlandsche leraar" or native teachers/pastors) and many native Congregational Teachers.

Some of these indigenous workers have even preached the gospel outside the land of

Minahasa.

Based on understanding and living God's Word in the Old and New Testament

Bibles, taught continuously by believers who give themselves to be led by the Holy Spirit,

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1632

GMIM is part of the one, holy, general and apostolic Church that professes that Jesus

Christ is Lord (Philippians 2:11) and Head of the Church (Ephesians 4:15). The

Evangelical Church in Minahasa is called to fellowship, witness and serve in the land of

Minahasa, in the Unitary State of the Republic of Indonesia based on Pancasila and the

Constitution of the Republic of Indonesia in 1945, even throughout the world, as an

expression of faith, hope and love for God, with all heart, soul, reason, and strength.

GMIM as an Independent Church of the Protestant Church in Indonesia since September

30, 1934, based on: Dutch East Indies Staatsblad number 563/1934, dated September 17,

1934 and Decree of the Director General of Protestant Christian Community Guidance of

the Ministry of Religious Affairs of the Republic of Indonesia, number 91/1992, dated

October 5, 1992. The Evangelical Church in Minahasa as the fruit of the Gospel Message

that has been started since centuries before, continuously carrying out the unchanging

commission of Jesus Christ to renew, build and unite the Church; preaching the gospel to

all creatures, and ministering to the justice, peace and integrity of the Lord God's creation.

GMIM as the Body of Christ participates in realizing the One Christian Church.

In the context of Minahasa, GMIM was born and grew as a fruit of evangelism,

awakening to its existence as a tribal church. GMIM in its consensus firmly took and

made the manguni bird as a symbol of the church, reaping a lot of criticism and satire

both from outside the church, namely from unprincipled church streams and from within

GMIM itself. The insinuation in question is "the symbol of GMIM is unbiblical, has no

theological value, there is no Holy Spirit which is why GMIM is called misguided (=

heretical)." The criticism and insinuations directed at are very unfounded and debilitating.

The GMIM symbol is very strong in its theological values and messages, because

its foundation is the written Word of God (Bible) and its orientation is missiology,

ecclesiology and contextual theology. From here, GMIM organizes institutions in a

synodal presbyterial system, able to be in a cultural context to preach the Word, bring

good news, reach out to souls and participate in building a holistic living system. The

expansion of ministry is the implementation of the great commission in Matthew 28:19-

20, carried out in confidence and obedience to the leading of the Holy Spirit.

Conclusion

From the description, study and analysis above, conclusions can be drawn as an

affirmation as follows:

First, that the manguni bird is the meeting point of Christianity with the old religion

of Minahasa. The manguni bird is interpreted as a sign of salvation identity and a herald,

a faithful guardian in accordance with the image of the church as a guardian of

righteousness and faith. Second, the progressiveness that occurred in Minahasa is not just

speculation to say because of GMIM or because of the influence of Protestantism in

Minahasa, but an argument based on the study of biblical missiology as an attempt is

made to explain it through this study. Third, that true theology or actual teaching has

implications for life attitudes. In this respect, the teachings of God, the Bible, Man, the

Church, and Eschatology are the main foundations of all GMIM teachings. This teaching

The Encounter of Christianity With The Old Religion of Minahasa

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1633

is a convention formulation (GMIM confession of faith). Fourth, the Manguni Bird, the

symbol of GMIM, is an identity. It fundamentally exposes religious, historical,

sociological, and anthropological values but practically exposes the church's role in

building a contextual theology. Fifth, the call to make an everyday life is hereditary;

manage and maintain the universe responsibly by working hard and honestly. What is

based on the Bible needs to continue to be lived in building Minahasa culture today. It is,

therefore, the duty to fellowship, witness, and serve amid the diversity of cultures,

traditions, ethnicities, races, creeds, and religions to bring salvation and signs to the

peaceful Kingdom of God to believers. All must not cease and must continue amid this

postmodern society. Sixth, the acceptance and determination of the Mangini bird as a

symbol of the Evangelical Church in Minahasa is evidence of the process of metal porous

inculturation.

Ramli Sarimbangun

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1634

Bibliography

Adhitama, Satria. (2021). Konsep religiusitas kepercayaan Malesung menurut Organisasi

Lalang Rondor Malesung (Laroma). Dharmasmrti: Jurnal Ilmu Agama Dan

Kebudayaan, 21(2), 53–67.

Gerung, Farno B. A., Kambey, Daniel C., & Ruindungan, Max. (2021). Dynamics of

Relations between Christianity and Islam in Minahasa. International Journal of

Education, Information Technology, and Others, 4(1), 80–84.

Mashudi, Mashudi. (2018). Perilaku Dan Budaya Konsumen Madura Dalam Dinamika

Etika Bisnis Syariah. Al-Insyiroh: Jurnal Studi Keislaman, 2(2), 133–149.

Pinontoan, Denni H. R. (2013). Gereja yang Berpijak dan Berpihak (Vol. 2). Lintang

Rasi Aksara Books.

Pinontoan, Denni H. R. (2015). Menuju Teologi Identitas: Kajian Atas Rekonstruksi Dan

Representasi Moral Kristen Barat Terhadap Makna Mu’kur Di Minahasa.

Indonesian Journal of Theology, 3(1), 1–34.

Purnamasari, Ayu, Hudiyono, Yusak, & Rijal, Syamsul. (2017). Analisis sosiologi sastra

dalam novel Bekisar Merah karya Ahmad Tohari. Ilmu Budaya: Jurnal Bahasa,

Sastra, Seni, Dan Budaya, 1(2).

Rumbay, Christar A., Hartono, Handreas, & Siahaya, Johannis. (2022). Binocular vision

and archaic religiosity in Minahasa. HTS Teologiese Studies/Theological Studies,

78(1).

Rumbay, Christar A., & Siahaya, Johannis. (2023). Embracing the traces of the deity Opo

Empung in Minahasa for culturative Christianity. Verbum et Ecclesia, 44(1), 2739.

Suprapto, Yandi, Winnerko, Figo, Andrian, Andrian, & Jessyka, Jessyka. (2023).

Pengaruh lingkungan budaya terhadap implementasi bisnis skala internasional.

Jurnal Mirai Management, 8(1), 10–23.

Wijaya, Shierli. (2022). Peran Budaya Organisasi dalam Meningkatkan Retensi

Karyawan. Jurnal Bina Manajemen, 11(1), 199–213.