Introduction
Village Sikeben which means ” barns ” is a village drained two rivers passing the edge of the village this hilly, Lau Petani river used for drinking water flowed into any houses. The Pepei river worn to twist a turbine electricity to cover the energy needs in the “barn” village and to the needs of paddyfield. And early morning, the mothers have awakened by the crow of a cock and whining swine behind our house. Next, they are cooking rice and cook fish the lure husband last night on the to the needs of childern who want to go to school.
About 30 years ago, tThe village is “the worst affected”. They have to walk to kilometers of not so near, to sell Lom (rubber sap) to the market, or for the rich man in village, could use a horse. The form of the way of follow the crook of the hills so it was not possible tby a bicycle. The various diseases most likely because of life is not healthy. Defecate carelessly in lawns, dung of cattle not cleared of for the house of, house dirty and slum, until difficult and away for access to clean water.
This is a portrait of a village driven by vision “The presence of villagers who independent and very able to use their rights and duties were critical of the increased”. In Sikeben village, the vision is not just a dream, but has been occurring after 30 years. Whoever they may be and institutions for the of any kind of course not could claim it the most credited with the changes that have occurred in this village. In addition to the people services village itself to get out of trouble. But is undeniable is, a community empowerment institution named parpem, present there since 1975. In no coincidence also have the same vision by a portrait villages that are at present is in Sikeben.
The Sikeben village is one of village from dozens of the villages that will be the member of their community have become partner with Parpem. Metaphorically, village sikeben is the fruit of a tree wood, fruit as a result of twigs, a limb, leaves, tree trunks, roots, and the land that is fused and hooks with them. Crisscrossed and dialectics between labor economic empowerments, awareness of independence and ownership of fundamental rights such as the availability of staple food, water and electricity resulting in awareness the need for kolektivitas to keep, Reproduce and protect his whole. This is among others the mission by Parpem GBKP for decades at all parts of rural.
The Dynamics Of DGI Conference”We a member of a conference the formation of the board so the churches in Indonesia, announced with this that now council the church in indonesia has been founding, as a consultation and joint ventures of the churches in Indonesia, lead to glory of the churches in Indonesia.....”10
Two issues massive it cannot be separated from the prime factors of why do DGI is established. AA Yewangoe, Former chairman of PGI, wrote that there are three the main thing why DGI is. First is reality the occurrence of the insurgency a revolt in the region, as DI/TII, RMS, PRRI/Permesta and finally G 30 S. Struggles the nation to be a church also struggles. Second, churches live in a society of dynamics that have consequences theological, how the church had a role in the lives of ordinary people. Third movement oikumene is happening in Asia and the world and interact with churches in Indonesia.
One of momentum of change in teologia those churches in indonesia following independence can be referred occurring at the last trial raya the Board Churches and certain other dignitaries Indonesia in Pematang Siantar followed this, on 1971 with thema “have been sent into the world”. Nats thematic taken from a new testament book , luke 4: 18-19 read: “(18) The spirit of the Lord is on me, because I am marked out by him to give good news to the poor; he sent me to make well those who are broken-hearted; to say that the prisoners will be let go, and the blind will see, anf to make the wounded free from their chains (19) To give knowledge that the year of the Lord’s good pleasure is come". This meeting is strongly influenced by the results of the meeting in Sukabumi Teologia Consultation, on 1970. The chairman of DGI talk to talk Dr. CHL Abineno considered many explore teologia to see the role and participation the church in society, used in motion development in Indonesia. Some are man enough coloring teologia DGI can also mentions in a circle, besides C.H.L. Abinenso, like a SAE Nababan, Anggape Finting SUka, Fridolin Ukur, EKa Dharmaputera and others.
In addition , one who were important for consultation teologia and the trial feast is TB. Simatupang. For Simatupang or Sir Sim, The church was behind the community is the compelled of necessity to do, if not will abandoned. Simatupang convey argued that to actually examples from the occurrence of world war two absence could be due to due to an increase in the church in the life of the community, churches have however been used as a as a building the death sentence handed visited were white collar workers happened no more than once days for the cards to jiarah. While daily life considered different and is no field of the church. TB Simatupang is considered have an important role in developing the strategy and the practice of the involvement of the church in the community, As implemented by Pelpem/Parpem DGI and to infect Pelpem or Parpem churches DGI members. TB Simatupang Known as theologian lay, with contributions his mind to lay the first stone social involvement church after independence. “So, TB Simatupang it plays in the fields of strategy, and in terms of theological Abineno”.
One of ideas of Sir Sim in the era of old order popular in the trial DGI is about three duty christian in the revolution. First, is formulate mind basic a role in the revolution that comes from the bible will answer problems concrete politics, social, economic, and cultural and the field of humanitarian is in the process of revolution. Second, The church must contribute mind in the basic namely about pancasila, indonesian socialism, the community just and prosperous, social awareness man, new man and the new community . Third, how rethinking he due service social done churches during this is like treatment of the sick, education, and other into the form of a more efficient.
From Consultation of theology Sukabumi to The Hearing Raya SiantarThe arena debate discourse, theology and the experience to one issue undertaken DGI this since early (the role of the church in society), ctually have got a place with the convention of the church conference and the general public (KGM) by DGI. The trial raya dgi pre VII in Siantar, recorded two times a week in implementing KGM. KGM I was held in Jakarta on 1962 with the theme of: the christian ministry in the revolution. KGM II was held in Salatiga on 1967, with theme of: call christianity in the reform. After the trial raya in Siantar, was held song of KGM III on 1976 in Klender Jakarta with sub theme that are becoming increasingly more shows the role primarily on development: message was pancasila in build for the future.
The trials DGI from time to time will be a great spirit looking for theological basis for the role of the church social. The new order government who has introduced development, make the church needed to have a choice and answers theological shaking of the hand of it. Specifically said, in 1990, DGI consulted theological in Sukabumi. Of consultation of the regulation was theological thought about the engagement of the church in the community and development.
At least have 3 (three) theological questions presented in this meeting, as quoted from writing A.A. Yewangoe in a following:
“First, Safety has been provided for the world in in Jesus Christ .The Lord to work in the history and bring the fulfillment of history on his final. Is the power of darkness also worked in history, so history is motion to beat darkness….. Second, God works in the history of, and therefore work also in our present world. That is why we must concern for the world, because peace and prosperity does not appear automatically in the construction of, we have to take part in the progress of law in various fields, the same as it advances create inequality in the form of a new. Third, the development process should not be seen as merely choice black and white, because in development itself mixed good value and the bad, hence christians was challenged to preach peace, safety, and welfare in state of this”.Relation between the church and society or later development discussed continuously in the trial of DGI since the beginning, it can be said reach more mature in theology Sukabumi this consultation. In the context of the role of the church social, the results of the complete, conference and consultation done look real at the hearing raya in Siantar.
The trial raya Siantar be phenomenal because it is able to formulate the role of the church in the community did not only in urban theological , but in urban strategy and it is implemented to the churches a DGI member. Theme: Sent to in the world confirmed that it is time out of yourself and update the world as the service locations.
In this grand assembly there have emerged bodies which will become implementors of the theology which has been painstakingly discussed. In the session that took place, there was one commission that discussed the form of programs and institutions that would carry out community empowerment, namely the "Commission on Participation in Development". The commission recommends the establishment of a development center, later called "Dharma Cipta". In the regions, a Regional Development Center was formed, in which North Sumatra was one of the four regional development centers formed.
Development centre intended for the birth of the church who are involved in constructing cadres. Development centre conduct training from that is basic as identity, independence of the community, up to technical things such as agriculture, livestock, and people economy.
Struck theology to discourse strategy the raya siantar be a kind of sorcery that make churches local see and empties in the role of community. This is the predecessor to the establishment of institutions that are in the shadow of the church , who conduct empowerment the people in Indonesia. Participants the trial raya would definitely have the challenges and barrier when home to prelates each, because the church has a have the rules of course took some time to change it. In a condition of this is some of the participants did not go on this idea was to prelates, but some of again continue to realize how is the role of the church social could be implemented in the level of a local church.
This also happened in parturition Parpem GBKP. It takes time to four years from time trial raya Siantar done, new Parpem or Pelpem GBKP can established and recognized in structure the church. The trial a synod GBKP in 1975, received and passing Pelpem/Parpem being one of the department of the structure the church. The pioneer community service that eventually establish Parpem has started the work in rural communities early in 1971, after the trial raya Siantar, With support from various parties direct contact with the initiated. Moderamen GBKP to comment on what it has done in the middle of this in the community by means of accommodate system of the church officially in 1975, in the hope of the job can be monitored its development by the church. One pioneer of Parpem, Selamat Barus, with Leland Eyers, an expert agriculture and livestock of Americans have long struggling with discussion of agriculture in the center of rural people who is going through food crisis due to the plague leafhoppers, not long before Parpem stand.
From The Project Fail to Project PilotThe dynamics of social involvement of the church who happen in the church GBKP, in conjunction with the initiated Parpem, can be referred on assistance through DGI to Moderamen GBKP around the end of the 1960s. The economic crisis and the difficulty food crisis political occurring force the church to continue to provide an answer. In this order, GBKP get two projects that the funds have big, first is the project and projects training Neumann. This project managed directly by Moderamen GBKP with was charged consultants from university, as Prof. Tabas Pandia and Prof. Asli Barus. Both this project was initially named turned out to be completely failed to, because as it turns out do not capable of being extricated local people with the crisis occurred. In its evaluation the city a group of followers among DGI. Apparently project with an unusually large this (?) experiencing the failure of nationally, so think of no again resume this project , but different think of a way to do a later date.
Early in 1974, in a meeting Pelpem DGI involve the people of churches who are the project failed to, the church they sought ten most failed to. Between 10 churches failed, GBKP is the only chosen in Sumatera, whereas 9 other churches derived from eastern Indonesia. The tenth of the church is become the pilot project that will be intensified to supported. The next competition is to collect 3 one of every church is failing to do consultation discuss the next competition to overcome the crisis in the church in particular. From the church GBKP, have been sent some of them Borong Taringan.
Of this meeting all participants released vote for what would be konsentrasinya in the community in accordance with reality they got each, such as agriculture, livestock, village infrastructure, local economy of the village, and the others. With a funding support from Pelpem DGI. Rev. Borong Tarigan young, one of participants at the organization who originate from GBKP choose to the concentration on infrastructure, because experience more difficult it was to take place their services village remote villages. A pilot project that is build a bridge village. Soon this was deemed to be one of the projects as well to confidence succeeding the poverty rate and strengthen next to Pelpem DGI.
The Trial of a Synod GBKP 1975 : Institutional StageThe scent of the trial raya DGI VII in Siantar are very resilient coloring the trial a synod GBKP that has been implemented in Kabanjahe on date Mei 18-23, 1975. The theme convention own similar to thema the raya DGI, namely “Jesus Christ relieves and united”. This theme similar to a synod GBKP thema the previous formerly mentioned inKkaro language “Aku me dalin dingen ketuhu tuhun dingen kegeluhen” (“I am the way the truth and the life”) Although in sub theme is beginning to touch concern social: “Tugas Gereja ibas kegeluhen masyarakat ibas paksa genduari”. Was a the source of information who are invited in due to go on trial of a synod 1975 this is a figure by which was influential into the dynamics of in DGI such a time and exult, DR. S.A.E. Nababan. Nababan who served as secretary general of DGI was brought talks with theme condensed by struggle in Siantar: Jesus Christ relieves and united.
At a hearing this is decided that Pelpem gbkp (Services GBKP Development) which is name was changed into Parpem GBKP. Selamat Barus, entrusted lead this institution for the first time. It is expected that this institution will coordinate with the same institutions whose activities cross the church as with Pelpem DGI. Salamat Barus selected on the base of the efforts that have been it has brought with it as long as it is like agricultural extension services and livestock. As for Rev. Borong Tarigan, who had previously been a lot of already active in this field in development activities, such as building bridges, of sources of drinking water, until electricity, new institutions should be accommodated in the is and to point out just as the role of it plays, as head of Pelpem under intensive work.
The deployment of these two people prove that the establishment of Pelpem over at the instituted (institutionalization) by church groups, what had been done formerly without a name or without organization, because formally the priest is a second job as a Reverend the when it was between the community is not their responsibility. After the establishment of these institutions, both of the Reverend put off her role as Reverend the church, and a toggle as workers community empowerment.
This Foundation is named Yayasan Ate Keleng Gereja Batak Karo Protestan (YAK GBKP)domiciled in Kabanjahe, by using branches and / or representatives in other places determined by the Management with the approval of the Trustees. The foundation was established for an indefinite period of time and began on September 9, 1988.
A Brief History of YAK GBKPYayasan Ate Keleng (YAK) is one of the work units in the Diakonia Karo Protestant Batak Church.As the basis for the establishment of YAK is the awareness of the Church to see the problems of community life in the political, economic, environmental and socio-cultural fields. Ate Keleng Foundation was registered at the Kabanjahe District Court dated November 29, 1989 under no. 41/1989. Then amended by the amendment to the Articles of Association of the Ate Keleng Foundation dated March 10, 1997 with No. 17 and registered by the District Court Kabanjahe dated May 5, 1999 and announced in the State Gazette of the Republic of Indonesia dated June 22, 1999. Then amended again with the Deed of Member Income and Expenditures, Agency Founder and Management Board and adjustments to the Articles of Association of the Ate Keleng Tanggan May 19, 2005 No. 8 and announced the State Gazette of the Republic of Indonesia on December 30, 2005. Last amended by the Deed of the Ate Keleng Foundation Batak Karo Protestant Church dated June 3, 2006 No 3 was made before the Pagit Maria Bachelor of Laws from the amendment have been received and recorded in the list of the Ministry of Law and Human Rights of the Republic of Indonesia Director General of General Law Administration dated June 3, 2006.
Organization Status of YAK GBKPAte Keleng Foundation is a Church Foundation that has legal legal status independently and is registered at the Ministry of Law and Human Rights of the Republic of Indonesia Directorate General of General Law Administration dated July 3, 2006 No: C-HT.01.09 / 243.
Year of Establishment / Registration of YAK GBKPAte Keleng Foundation is domiciled in Kabanjahe with the Deed of Establishment / Registration: September 9th, 1988 / November 29th, 1989, before the Notary Pagit Maria. The Articles of Association have been registered in the District Court of Kabanjahe dated November 29, 1989 under no. 41/1989. Last amended by the Deed of Ate Keleng Foundation for the Protestant Batak Karo Church dated September 4, 2017 No. 02 made before Bertha Sianipar, a Bachelor of Laws, Notary Specialist, of these changes have been received and recorded in the list of the Ministry of Law and Human Rights of the Republic of Indonesia General Directorate of Public Legal Administration dated September 7, 2017 No: AHU-0016758.AH.01.12.