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Indonesia's 29.4 million Christians constituted 10.47% of the country's population in 2023, with 7.41% Protestant (20.8 million) and 3.06% Catholic (8.6 million). Some provinces in Indonesia are majority Christian. In Indonesia, the word Kristen (lit. ' Christian ') refers to Protestantism, while Catholicism is referred to as Katolik.
In 2003, she organized the conference "Christianity in Indonesia. Perspectives of Power" at Goethe University Frankfurt (in Cooperation with Leiden University ). In 2004, she worked as a visiting professor at the Doctoral Program "Identity and Difference: Gender Constructions and Interculturality, 18th–21st Centuries" at the University of ...
Citizens in western Indonesia are mostly Muslims with Christians a small minority, while in eastern regions, the Christian populations are similar in size or larger than the Muslim population. This more even population distribution has led to more religious conflicts in the eastern regions, including Poso riots and the Maluku sectarian conflict ...
Christianity may have existed earlier in China, but the first documented introduction was during the Tang dynasty (618–907) A Christian mission under the leadership of the priest Alopen (described variously as Persian, Syriac, or Nestorian) was known to have arrived in 635, where he and his followers received an Imperial Edict allowing for ...
Blenduk Church in Semarang, built in European architecture Betlehem Church in Wamena, Highland Papua Protestants in each regency of Indonesia. Protestantism (Indonesian: Protestanisme) is one of the six approved religions in Indonesia, the others being Islam, Roman Catholicism, Hinduism, Buddhism, and Confucianism.
This growth may also be attributed to increased migration to the capital from Christian parts of Indonesia when in 1960 there were not so many from the regions residing in Jakarta as now. The dramatic increase of the number of Catholics in particular, and Christians in general, has led to enmity and unfounded allegations of "Christianization". [11]
Though he acknowledges that modern science emerged in a religious framework, that Christianity greatly elevated the importance of science by sanctioning and religiously legitimizing it in medieval period, and that Christianity created a favorable social context for it to grow; he argues that direct Christian beliefs or doctrines were not ...
It was not even a movement, but rather, a reaction to the Social Gospel centered on one person, Reinhold Niebuhr. The Social Gospel, by contrast, was a half-century movement and an enduring perspective that paved the way for modern ecumenism, social Christianity, the Civil Rights Movement, and the field of social ethics. [8]