CHRISTIANS IN INDONESIA

Catholic priests in Simalungun Regency, North Sumatra (1971)

About 10.6 percent of all Indonesians are Christians (7.5 percent Protestant and 3.1 percent Roman Catholic). Many Indonesian Christian were animist before they converted and many traditional beliefs remain or have merged with Christian beliefs.

Christianityis the most rapidly growing religion in Indonesia, although Christians are modest in number compared to adherents to Islam (10.6 percent of the population versus 87.4 percent). Christians have traditionally been well-educated and influential. Many Indonesian Chinese are Christians. Christians made up about 9.6 percent of the population in 1990, with about twice as many Protestants as Catholics.

Many Protestants belong to the Dutch Reformed Church or its derivations. Catholic missions exist on most sizeable islands. Indonesian Chinese tend to follow Christianity, practicing all denominations. In recent decades, Protestant evangelical churches have made inroads in some parts of Indonesia.

Most of the Protestants are in West Papua and the Indonesian parts of New Guinea, Maluka, central Sumatra and the northeast tip of Sulawesi. Most of the Catholics are in Flores and Timor. There are also many Christians in Kalimantan. Because the places where Christians and animist live are sparsely populated and occupy a lot of territory by some estimates Christians and animist occupy more of Indonesia than Muslims.

Indonesia recognizes Catholicism and Protestantism as separate religions rather than denominations of Christianity. This is to due with the fact that Indonesia was a former colony of the Netherlands, which fought some pretty nasty wars over the right to be Protestant. Protestants are led by the Community of Churches. Catholics are led by the Bishops Council of Indonesia.

Regions of Indonesia with Large Christian Populations

location of the main Christian communities in Indonesia, the Philippines, Malaysia and Singapore geocurrents.info

Christians in Indonesia are concentrated in regions outside the densely populated island of Java, including Flores, Timor, Papua, Sulawesi, Sumatra, Maluku Islands, and Borneo. On Java itself, Christians make up only a small fraction—around one percent—of the population.[Source: Budi Susanto, Worldmark Encyclopedia of Religious Practices, Thomson Gale, 2006]

Christianity is practiced in parts of Indonesia where there was formerly a large Dutch presence— parts of Sumatra and the Maluka islands (Moluccas) —or Portuguese presence—East Timor. There are also many Christians in West Papua, where American and European missionaries have had success converting tribes—some of them former headhunters—there. The Minahasa and the Batak in North Sulawesi, the Toraja in South Sulawesi and people in East Nusa Tenggara (islands east of Bali such as Flores) and on Nias island in North Sumatra are largely Christian. Hinduism is practiced on Bali, and animism is practiced by small groups of people in isolated areas scattered around the archipelago. There are many Protestants in Maluka because it was the center of the Dutch spice trade. There are any Catholics in Flores because of the work by Catholic missionaries there.

Most Christians in Indonesia are Protestants (about 19 million in 2009) of one denomination or another, with particularly large concentrations located in the provinces of Sumatera Utara, Papua, Papua Barat, Maluku, Kalimantan Tengah, Sulawesi Tengah, Sulawesi Utara, and Nusa Tenggara Timur. Large concentrations of Roman Catholics (a total of about 8 million in 2009) live in Jawa Tengah, Kalimantan Barat, Papua, Papua Barat, and Nusa Tenggara Timur. In addition, a substantial number of ethnic Chinese Indonesians are Roman Catholic. Catholic congregations grew less rapidly in the 1980s and 1990s, in part because of the church’s heavy reliance on European personnel. These Europeans experienced increasing restrictions on their missionary activities imposed by the Muslim-dominated Department of Religion (later called the Department of Religious Affairs). [Source: Library of Congress]

Jakarta Cathedral in 2024

Several churches in Jakarta hold regular English-language services: Roman Catholic, Anglican, Baptist, interdenominational Protestant, Lutheran and Church of Jesus Christ of Latter-Day Saints. There are also two active Christian youth groups: Friday Night Live for teenagers and preteens, and International Christian Youth for high school students.[Source: Cities of the World, Gale Group Inc., 2002, adapted from a 2001 U.S. State Department report]

Many Christians are Chinese.See Separate Article: CHINESE IN INDONESIA factsanddetails.com

Early History of Christianity in Indonesia

Christianity first arrived in the archipelago in the 16th century through Portuguese Catholic missionaries, who often incorporated local beliefs and customs into their religious work. Portuguese set up monasteries and convents in Timor and Flores and today they remain largely Catholic. Portuguese Jesuits and Dominicans operated mostly in Maluku, southern Sulawesi, and Timor.

Portuguese-introduced Catholicism made some headway on some islands but the religion didn’t make much progress in the archipelago as a whole and this early Catholic presence declined in the seventeenth century when the Dutch East India Company established control over regional trade. Catholic missionaries were expelled, and Protestantism—especially through the Dutch Reformed tradition—became dominant, introduced by a mix of merchants, missionaries, and colonial officials.[Source: Budi Susanto, Worldmark Encyclopedia of Religious Practices, Thomson Gale, 2006]

When the Dutch defeated Portuguese forces in 1605 and began what was to be more than 350 years of Dutch presence in the Indonesian archipelago, however, the Catholic missionaries were expelled, and the Dutch Reformed Church, a Calvinist denomination, became the dominant Christian presence in the region, as it would be until Indonesia became independent. [Source: Library of Congress *]

Christianity in Indonesia Under the Dutch

The Dutch were mostly interested in trade and their version of Protestantism didn’t take hold either accept in the Moluccas and some other places. Because the United East Indies Company (VOC) was a secular enterprise, and Calvinism was a strict and intellectually uncompromising interpretation of Christianity that demanded a thorough understanding of what, for Indonesians, were foreign scriptures, Christianity advanced little in Indonesia until the nineteenth century. Only a few small communities endured, in Java, Maluku, northern Sulawesi, and Nusa Tenggara (primarily on the islands of Roti and Timor).

After the dissolution of the VOC in 1799, and the adoption of a more comprehensive view of their mission in the archipelago, the Dutch permitted Christian proselytizing in the territory. This evangelical freedom was put to use by the more tolerant German Lutherans, who began work in Sumatra among the Toba Batak in 1861, and by the Dutch Rhenish Mission in central Kalimantan in 1845. In addition, Jesuits established successful Catholic missions, schools, and hospitals throughout the islands of Flores, Timor, and Alor in the late nineteenth century. *

Church of the Cross, built 1640, Batavia (Jakarta)

During the colonial era, the Dutch established a number of mission schools throughout the archipelago, although these were mostly limited to local elites. One scholar suggests that certain elites converted to Dutch Protestantism because it offered them a route to literacy — a skill that they believed was the source of the Dutch's seemingly inexplicable technological and supernatural powers. Thus, some of the nobility 'converted', following their long-standing inclination to form alliances with foreign powers in order to maintain and increase their own control. In this way, status and power were the driving force behind becoming Christian in some regions. [Source: Jill Forshee, “Culture and Customs of Indonesia”, Greenwood Press, 2006]

To avoid European-style conflict between Protestants and Catholics, the Dutch assigned particular regions for conversion to each group. Consequently, the Batak of Sumatra, the Dayak of Kalimantan, the Toraja and the Minahasa people of Sulawesi, and the Ambonese of the Maluku Islands are Protestant, while the people of Flores and the Tetum of West Timor are Catholic. [Source: “Encyclopedia of World Cultures Volume 5: East/Southeast Asia:” edited by Paul Hockings, 1993]

Later History of Christianity in Indonesia

Mostly Christianity has been introduced by various missionary groups that began arriving in significant numbers in the 19th century and made the greatest intrusions in Flores, parts of Sumatra and Sulawesi and later in Kalimantan and West Papua and Indomesian New Guinea). The twentieth century witnessed the influx of many new Protestant missionary groups, as well as the continued growth of Catholicism and of large regional and reformed Lutheran churches.

Following Indonesia’s independence in 1945, both Catholic and Protestant communities became active participants in national development. Over time, leadership within these communities increasingly localized, with more indigenous clergy and bishops taking prominent roles. This shift reflected a broader integration of Christianity into Indonesian society rather than its association with colonial authority. [Source: Budi Susanto, Worldmark Encyclopedia of Religious Practices, Thomson Gale, 2006]

Although the Dutch government did not proselytise, it permitted Christian missionaries to freely convert non-Muslims. When Christians and Muslims lived on different islands or in different regions, they got along well. However, since the 1970s, great movements of people, especially Muslims from Java, Sulawesi and parts of Maluku, into previously Christian areas in Kalimantan, Sulawesi, Maluku and West Papua, have led to changes in religious demographics and imbalances in economic, ethnic and political power. [Source: everyculture.com]

Following the 1965 coup attempt, all nonreligious persons were labeled atheists and hence were vulnerable to accusations of harboring communist sympathies. At that time, Christian churches of all varieties experienced explosive growth in membership, particularly among people who felt uncomfortable with the political aspirations of Islamic parties. [Source: Library of Congress]

Indonesian Christians have also played roles in broader social initiatives. For instance, the Indonesian Catholic Bishops’ Conference established a crisis center in Jakarta in 1995 to respond to natural disasters and communal conflicts. This initiative has involved cooperation across religious lines.

In recent decades, Protestant evangelical churches have become established in Indonesia, with large input from missionaries from the United States. Unlike other world faiths, which have permitted a synthesis of old and new ideas and practices, Protestant Evangelicals are often intolerant to traditional ways. For example, some congregations discourage people from wearing traditional clothing and carrying out non-Christian rituals, including dancing. However, services in these churches feature charismatic preachers, lively singing and emotion, and thus appeal to some people more than staid Dutch Protestant services. [Source: Jill Forshee, “Culture and Customs of Indonesia”, Greenwood Press, 2006]

How Christians Fit Into Indonesia

Indonesia presents an interesting case of religious diversity within a formally secular state. While the government promotes pluralism, non-Muslim communities—especially Christians—remain conscious of their minority status. [Source: Budi Susanto, Worldmark Encyclopedia of Religious Practices, Thomson Gale, 2006]

Christians have generally kept to themselves and avoided national politics. They lack mass organisations or leaders comparable to Muslim ones. However, disproportionate numbers of Christians have held important civil, military, intellectual and business positions, a result of the Christian emphasis on modern education. Christian secondary schools and universities have educated the children of the elite, including non-Christians, and two major national newspapers, Kompas and Suara Pembaruan, are of Catholic and Protestant origin, respectively. Some Muslims are displeased by these facts, and historically, Christians have been tainted in their eyes through association with the Dutch, foreign missionaries, and the fact that prominent Christians are Chinese Indonesians. “Encyclopedia of World Cultures Volume 5: East/Southeast Asia:” edited by Paul Hockings, 1993]

Architecturally, Indonesian churches reflect a blend of foreign influence and local adaptation. Some resemble European or American styles introduced by early missionaries, while others incorporate indigenous elements. For example, in Denpasar, a Catholic church integrates features of Balinese temple design, such as intricate carvings and a tiered meru roof. In contrast, a Protestant church in Seminyak follows a more European style and deliberately avoids traditional Balinese ornamentation. Elsewhere, such as on Sumba, churches may combine modern construction with local symbolism, including statues of Christ depicted wearing traditional ikat garments. These variations illustrate how Christianity in Indonesia has been shaped by both global influences and local cultural expression. [Source: Jill Forshee, “Culture and Customs of Indonesia”, Greenwood Press, 2006]

Indonesian-Style Christianity

Religious practices among Indonesian Christians are notable for their blending of global Christian traditions with local cultural expressions. Celebrations such as Holy Week and Easter often incorporate indigenous elements. For example, in the Batak region of North Sumatra, traditional dances and poetic lamentations are part of Good Friday observances. [Source: Budi Susanto, Worldmark Encyclopedia of Religious Practices, Thomson Gale, 2006]

Catholic devotion in Indonesia also reflects localized practices. The months of May and October are dedicated to the Virgin Mary, and pilgrimage traditions are widespread. One prominent site is Sendang Sono, the country’s oldest and most significant Marian shrine. Interestingly, such pilgrimages often attract not only Christians but also followers of other religions, highlighting Indonesia’s interfaith interactions.

Christmas had traditionally been celebrated with late evening services. Christmas festivities can include community performances and acts of reconciliation across religious lines. Additionally, forms of traditional art like wayang have been adapted to depict biblical narratives. On Manado in Sulawesi, the Christmas season begins in October with the commencement of preparations for Christmas and the playing of Christmas carols in shopping malls. The season ends on the 3rd Sunday of January with a carnival party.

Christian Denominations in Indonesia

In 1854, the Dutch colonial administration formalized missionary activity in eastern Indonesia by dividing the Lesser Sunda Islands among Christian groups. Catholic missionaries were assigned areas such as Flores and central Timor, while Protestant missionaries were given responsibility for much of the remaining archipelago, including Bali. This division reflected a strategic approach to evangelization under Dutch rule.[Source: Jill Forshee, “Culture and Customs of Indonesia”, Greenwood Press, 2006]

By that time, most Indonesians had already practiced Islam for centuries, while Bali remained predominantly Hindu. As a result, missionaries often found it easier to convert animist populations in more remote “outer islands” than those in long-established Muslim or Hindu regions. Despite these challenges, Christianity gradually took root in areas such as Java, Bali, and Sumatra. Today, Christians make up roughly 10 to 13 percent of Indonesia’s population and belong to a wide range of denominations.

Protestant Christianity, especially that associated with the Dutch Reformed Church, became the dominant form and often adapted itself to local cultural contexts. Catholic communities also spread widely, particularly in Flores, where Catholicism remains especially strong. In more recent times, additional Protestant movements—including Lutheran, Methodist, Evangelical, and other denominations—have expanded, supported in part by missionary activity from countries such as the United States.

The growth of Evangelical, Fundamentalist, and Mormon groups represents a newer phase of Christian expansion in Indonesia. These groups have contributed to the establishment of many new churches, often reflecting global religious networks and contemporary styles of worship. Their presence highlights the continuing evolution and diversification of Christianity within Indonesia’s religious landscape.

Image Sources: Wikimedia Commons

Text Sources: “Encyclopedia of World Cultures Volume 5: East/Southeast Asia:” edited by Paul Hockings, 1993; “Culture and Customs of Indonesia” by Jill Forshee, Greenwood Press, 2006; National Geographic, New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Encyclopedia.com, Library of Congress, Indonesia Tourism website (indonesia.travel), Indonesia government websites, Live Science, The Conversation, The New Yorker, Time, BBC, CNN, Reuters, Associated Press, AFP, Lonely Planet Guides, Google AI, Wikipedia, The Guardian and various websites, books and other publications.

Last updated April 2026