INDONESIA - Enciclopedia Cattolica, Vol. VI, p. 1089

Machine translation of the 1948–1954 Italian original. The original text is authoritative.

INDONESIA. – The Indo-Malay archipelago, also known as the East Indies (or Insulindia), links two continental masses, connecting the oldest to the newest of the continents, Asia to Australia, and extends from 95° E longitude to 130°, including the Moluccas; from 20° N latitude to approximately 10° S.

SUMMARY:

I. Geography

II. Evangelization

III. Ecclesiastical Circumscriptions

IV. Legal Status of the Church

V. ARTE.

I. GEOGRAPHY

An immense volcanic garland which, together with the Philippines, Japan, the Kuril Islands, and the Aleutians, now rises above the sea the platform of eastern Asia and of North America, arranged along the circum-capital belt that precisely follows the geosynclinal line and attaches itself to this archipelago, extending from the Mediterranean to the Sunda Islands.

An immense labyrinth of large and small islands (about 3,100 in number), all beautiful, straddling the Equator, between the Indian Ocean and the Pacific, the South China Sea, and the Sulu, Java, Sunda, and Banda Seas. A characteristic element of the relief and proof of the complexity of orogenetic movement is volcanism, which remains very active; the activity of endogenetic forces initiated in the Tertiary period has continued into the last forty years and persists today. The pattern of bathymetric curves and observations of the sea floor confirm studies of fauna, which reveal mammals on Borneo, Sumatra, and Java that were once connected by land now submerged. Paleontological observations support this assertion, further corroborated by the fauna of the Siwaliks, which has left clear traces everywhere.

The climate is distinctly equatorial-oceanic, with considerable temperatures and rainfall. In Indonesia, the monsoons have a notable influence, their pattern being very complex because, alongside the monsoonal circulation centered on the Asian continent, there is another centered on Australia, so that currents drawn from the southern region sometimes act in harmony and sometimes in opposition to the Asian monsoons. This shifting of the monsoon winds frequently gives rise to typhoons that violently strike certain regions of the archipelago.

Indonesia’s prosperity is due to the cultivation of rubber, sugarcane, coffee, tea, tobacco, and coconut palms. Its forests are rich in precious woods, while its subsoil yields tin, coal, oil, gold, and silver. The growth of production and overall wealth, which have increased over the past fifty years (during which the population grew from about 12 to 80 million), have not altered the fundamental basis of the country’s economy, which remains agriculture—an area to which the government has devoted and continues to devote assiduous and intense care. The economic well-being of the indigenous population is also supported by livestock farming and fishing.

| Territories | Area in sq. km | Population | Density per sq. km |
|----------------------------|----------------|------------|--------------------|
| Java and Madura | 132,174 | 51,000,000 | 386.4 |
| Sumatra | 425,143 | 10,000,000 | 23.5 |
| Borneo | 539,460 | 2,900,000 | 5.4 |
| Bangka, Billiton, Riau | 48,464 | 460,000 | 9.5 |
| Western Indonesia | 759,104 | 12,000,000 | 15.8 |
| Indonesian Archipelago | 1,904,345 | 76,360,000 | 40.1 |

The vast majority of the population is Muslim; there are then 4.5 million pagans, 600,000 Protestants, and about 300,000 Catholics. In total, 17 major languages are spoken, complicated by some 200 dialects. More than three centuries of Dutch rule favored the rise of cities by overcoming natural obstacles; the flourishing of trade and the introduction of European-style innovations excluded Indonesians from the 90 million of their governors. They therefore awaited with impatience the day when the first president, Raden Sockarno, greeted the generation of Indonesian patriots who had fought to win freedom. After the formation of a Dutch-Indonesian Union (July 1948), the proclamation of the United States of Indonesia followed (27 Dec. 1949), which today comprises the islands of Sumatra, Java, part of Borneo, the Celebes and the Moluccas, part of Timor and New Guinea, and many other smaller islands.

The situation naturally remains very fluid, and the United Nations, of which Indonesia is a member, has not been averse to assisting the country in implementing new plans for social and economic development.

Recently (1950), the first official diplomatic representative of the Republic of the United States of Indonesia was accredited to the Holy See with the rank of minister.

BIBL.: K. Martin, *Reisen in den Molukken*, 2 vols., Leiden 1894; P. and F. Sarasin, *Reisen in Celebes*, 2 vols., Wiesbaden 1905; C. Lekkerkerker, *Land en volk van Sumatra*, Leiden 1916; A. Kramer, *Westindonesien*, Stuttgart 1927; R. Heine-Geldern, *Ein Beitrag zur Chronologie in Südostasien*, in *Festschrift für P. W. Schmidt*, Vienna 1928, p. 80; S. N. I. Krom, *Hind-javaansche geschiedenis*, The Hague 1931; E. Voigt, *Wirtschaftsgeschichte Niederlandisch-Indiens*, Leipzig 1931. G.

INDONESIA – 1) Boundaries of ecclesiastical circumscription; 2) railways.

The efforts of Franciscans and Dominicans in Borneo and Java bore no fruit.

The Dutch Calvinists took possession in the 17th century of the greater part of these islands; the activity of Catholic missionaries was prohibited, and missions were destroyed. An exception was made for Ternate and Menado in northern Celebes and some nearby islets, occupied until 1663 and in part until 1677 by the Spanish from the Philippines, who, upon leaving, destroyed everything that the Spanish Jesuits, Augustinians, and Franciscans had built. Even the Dominican missions in the Lesser Sunda Islands were able to continue, but in the end they too were reduced to the stations of Portuguese Timor. New attempts in the 17th and 18th centuries, such as those undertaken by the Tatini in Borneo, Sumatra, and Java, did not last. Two Carmelites who accompanied an embassy of the Viceroy of Goa in 1638 were martyred by the Sultan of Atjeh (Aceh) in Sumatra. For this reason, at the beginning of the 19th century, Catholic missions, except those in Portuguese Timor, no longer existed in Indonesia. A fundamental revival became possible only after the decree on religious freedom issued by Louis Bonaparte in 1807. The activity of secular priests in the Apostolic Prefecture of Batavia, established in 1808 and extended in 1826 to all the Dutch East Indies, remained confined, however, to ministry among European Catholics. Even the establishment of the Apostolic Vicariate of Batavia (1847) and the arrival of the Jesuits (1859)—who later formed the majority of missionaries and in 1893 had one of their own as apostolic vicar—did not significantly change the precarious state of the missions. Toward the end of the 19th century, an improvement also began to appear in missions among the indigenous population. From 1902, the Apostolic Vicariate of Batavia was divided, and other missionary institutes gradually came to the aid of the Jesuits.

In Java the mission among the Javanese, who make up 65% of the 40 million inhabitants, began to progress especially from the end of the 19th century due to schools. On the contrary, among the Sundanese and Madurese, fanatical Muslims, no fruit was borne. In 1923 the Calced Carmelites arrived in Java, entrusted with Malang, an apostolic prefecture in 1927; the Lazarists, who also arrived in 1923, had as their field Soerabaja, an apostolic prefecture in 1928; the Crosiers have worked since 1926 in Bandoen, an apostolic prefecture in 1932; the Missionaries of the Sacred Heart of Jesus, assigned in 1926 but arriving in 1927 in Poerwokerto, an apostolic prefecture in 1932. In 1940 an indigenous Jesuit was entrusted with the apostolic vicariate of Semarang.

In Sumatra the Jesuits began the mission in 1888 among the Javanese immigrants in the southern part; the native Malays are fanatical Muslims. The Capuchins, assigned to the Sumatra mission from 1911 (an apostolic prefecture in 1911, renamed Padang in 1923), had some success among the Chinese in the north, and from 1928 among the Bataks, who, however, are largely under the influence of the Rhenish Protestant mission. In the south of the island (apostolic prefecture of Benkoelen in 1923) since 1924 the priests of the Sacred Heart have worked among the Chinese and Javanese. On the islands of Banka and Billiton (apostolic prefecture in 1923) the Society of the Sacred Hearts (Picpus), which arrived in 1924, is especially concerned with the Chinese. A Chinese towards the middle of the 19th century had begun a first nucleus of Catholics and asked for missionaries from Batavia.

More abundant fruits were obtained in the Lesser Sunda Islands. From 1862 the Jesuits worked first among the old Christians and then from 1897 also among the pagans. The apostolic prefecture, erected in 1913, was entrusted in 1914 to the Divine Word Fathers, who established themselves in Flores and in Dutch Timor.

INDONESIA - 1) State boundaries; 2) ecclesiastical circumscriptions; 3) railways.

60. - ENCYCLOPEDIA CATHOLICA. - VI.

IV. LEGAL STATUS OF THE CHURCH

The principal obstacles that in the past have hindered the spread and organization of Catholicism in the Dutch East Indies—a mosaic of human races, nationalities, tribes, clans, languages, customs, cultures, religions, flora and fauna—have been:

1) Dutch legislation, notably article 177 of the Dutch East Indies Government Regulations (*Indische Staatsregeling*), the text of which is as follows: “Christian teachers, priests, and preachers must be in possession of a special permit, to be issued by the Governor-General himself or in his name, in order that they may carry out their activities in a specific place in the Dutch East Indies. Such a permit, if it is deemed that it may be harmful or if the relevant conditions are not observed, may be revoked by the Governor-General.” Now this permit was practically refused until recent times, for example, for Bantam (apostolic prefecture of Sukabumi) and for the western part of New Guinea.

2) Islam, which is irregularly spread throughout the Indonesian archipelago. A distinction must be made between administrative Islam and religious Islam. The former ensures that births, marriages, and deaths are surrounded by Muslim rites, that the civil calendar is Islamic, and that agrarian, commercial, penal, and other laws follow the Koran.

Religious Islam is always distinguished by its fanatical character and its decided hostility toward Christianity, even when the latter is incorporated only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinist) was able to spread between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the Dutch East India Company that supported Calvinist pastors in their work of penetration. In accordance with Calvinist principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the operation of schools, hospitals, and the support of Protestant ministers of worship. Later, Catholic missionaries, schools, and hospitals also benefited from such subsidies.

4) The “colonial” spirit of the majority of Dutch merchants, planters, and officials. It is the *auris sacra fames* that seeks only the products of these rich regions and regards the inhabitants as “cheap labor.”

A change is to be hoped for now after the emancipation of the Kingdom of Spain, which has seen the Spanish population lose its identity and culture. The Spanish population has lost its identity and its culture, and has lost its identity and its culture.

5) Islam, which is irregularly spread throughout the Indonesian archipelago. A distinction must be made between administrative Islam and religious Islam. The former ensures that births, marriages, and deaths are surrounded by Muslim rites, that the civil calendar is Islamic, and that agrarian, commercial, penal, and other laws follow the Koran.

Religious Islam is always distinguished by its fanatical character and its decided hostility toward Christianity, even when the latter is incorporated only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinists) was able to spread between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the Dutch East India Company that supported Calvinist pastors in their work of penetration. In accordance with Calvin’s principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the operation of schools, hospitals, and for the sustenance of Protestant ministers of worship. Subsequently, even Catholic missionaries, schools, and hospitals were able to benefit from such subsidies.

A change is to be hoped for now after the emancipation of the Kingdom of Spain, which has seen the Spanish population lose its identity and its culture. The Spanish population has lost its identity and its culture, and has lost its identity and its culture.

5) Islam, which is irregularly diffused in the Indonesian archipelago. A distinction must be made between administrative Islam and religious Islam. The former ensures that births, marriages, and deaths are surrounded by Mohammedan rites, that the civil calendar is Islamic, and that agrarian, commercial, penal, etc., law follows the Koran.

Religious Islam is always distinguished by its fanatical character and by its decided hostility toward Christianity, even when the latter is incorporated into a more or less numerous group.Religious Islam is always distinguished by its fanatical character and by its resolute hostility toward Christianity, even when the latter is incorporated only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinists) was able to spread between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the East India Company that supported the Calvinist pastors in their work of penetration. In accordance with Calvin’s principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the operation of schools, hospitals, and for the sustenance of Protestant ministers of worship. Later, Catholic missionaries, schools, and hospitals also managed to benefit from such subsidies.

A change may now be hoped for after the emancipation of the Kingdom of Spain, which has seen the Spanish population lose its identity and its culture. The Spanish population has lost its identity and its culture, and has lost its identity and its culture.

5) Islam, which is irregularly diffused throughout the Indonesian archipelago. A distinction must be made between administrative Islam and religious Islam. The former ensures that births, marriages, and deaths are surrounded by Mohammedan rites, that the civil calendar is Islamic, and that agrarian, commercial, and penal law, etc., follows the Koran.

Religious Islam is always distinguished by its fanatical character and by its resolute hostility toward Christianity, even when the latter is incorporated only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinists) was able to spread between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the Dutch East India Company that supported Calvinist pastors in their work of penetration. In accordance with Calvinist principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the operation of schools, hospitals, and for the sustenance of Protestant ministers of worship. Subsequently, Catholic missionaries, schools, and hospitals also managed to benefit from such subsidies.

Religious Islam is always distinguished by its fanatical character and by its resolute hostility toward Christianity, even when the latter is incorporated into a more or less numerous group.Religious Islam is always distinguished by its fanatical character and by its resolute hostility toward Christianity, even when Christianity is present only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinists) was able to spread between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the East India Company that supported Calvinist pastors in their work of penetration. In accordance with Calvin’s principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the operation of schools, hospitals, and for the support of Protestant ministers of worship. Subsequently, even Catholic missionaries, schools, and hospitals were able to benefit from such subsidies.

A change is now to be hoped for after the emancipation of the Kingdom of Spain, which has seen the Spanish population lose its identity and its culture. The Spanish population has lost its identity and its culture, and has lost its identity and its culture.

Religious Islam is always distinguished by its fanatical character and by its resolute hostility toward Christianity, even when Christianity is present only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinists) was able to spread between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the Dutch East India Company that supported the Calvinist pastors in their work of penetration. In accordance with Calvin’s principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the operation of schools, hospitals, and for the sustenance of Protestant ministers of worship. Later, even Catholic missionaries, schools, and hospitals were able to benefit from such subsidies.

4) The “colonial” spirit of the majority of Dutch merchants, planters, and officials. It is the “auris sacra fames” that seeks only the products of these rich regions and regards the inhabitants as “cheap labor.”A change is now to be hoped for after the emancipation of the Kingdom of Spain, which has seen the Spanish population lose its identity and its culture. The Spanish population has lost its identity and its culture, and has lost its identity and its culture.

5) Islamism, which is irregularly diffused in the Indonesian archipelago. A distinction must be made between administrative Islamism and religious Islamism. The former ensures that births, marriages, and deaths are surrounded by Mohammedan ritual, that the civil calendar is Islamic, and that agrarian, commercial, penal, etc., law follows the Koran.

Religious Islamism is always distinguished by its fanatical character, by its resolute hostility toward Christianity, even when this is incorporated only in a more or less numerous group.

3) Protestantism: it penetrated the archipelago at the beginning of the 17th century with the arrival of the Dutch, who replaced the Portuguese and Spanish. The Reformed religion (Calvinists) was able to spread, between 1602 and 1622, shaking the Catholic organization to the point of forcing Catholic missionaries to abandon the field. It was the Dutch East India Company that supported the Calvinist pastors in their work of penetration. In accordance with Calvin’s principles, according to which civil authority must also concern itself with religious interests, the public administration issued ordinances on religious matters. Subsidies were then granted for the functioning of schools, hospitals, and for the sustenance of Protestant ministers of worship. Later, even Catholic missionaries, schools, and hospitals managed to benefit from such subsidies.

4) The “colonial” spirit of the majority of Dutch merchants, planters, and officials. It is the *auris sacra fames* that seeks only the products of these rich zones and regards the inhabitants as “cheap labor.”