Mission Journey on Nias island

THE HISTORY OF MISSION AND EVANGELISM ON NIAS ISLAND

Rev. Juliman Harefa, M.Div., Th.M

 

A. BACKGROUND

 1. Geographical Location

Nias Island is geographically separated from the island of Sumatra and the surrounding islands. It is located on the western coast of the Indonesian archipelago between 0°12'–1°32' North Latitude and 97°–98° East Longitude. The island stretches in a northwest direction with elevations ranging from 0 to approximately 800 meters above sea level.

Geographically, Nias Island borders the Aceh region and several small islands to the north, the Mentawai Islands (West Sumatra Province) to the south, and the Indian Ocean to the west. The total land area of Nias Regency is approximately 5,318 square kilometers, with a population of approximately 702,000 people.

2. The Culture of the Nias People

a. Language

The language spoken by the people of Nias is called Li Niha (Nias language). Although it is generally similar across the island, slight differences in accent and pronunciation exist in different regions. The people of Nias are known as Ono Niha.

Linguistically, the Nias language belongs to the Malayo‑Polynesian language family and is characterized by a strong vocal structure in which consonants rarely appear at the end of words. Two main dialect groups are generally recognized: the northern dialect used in North, West, and East Nias, and the southern dialect used in Central and South Nias as well as the Batu Islands.

b. Mado (Clan System) and Marriage Customs

One of the most important cultural institutions in Nias society is the Mado, or clan system, which follows a patrilineal lineage similar to the Batak clan structure. The clan regulates marriage relationships. Traditionally, the Nias people practice clan exogamy, meaning that marriage should occur outside one’s clan, although exceptions may occur if the genealogical relationship exceeds ten generations.

Traditional marriage customs require a significant bride price, often referred to as jujuran. Historically this could include more than one hundred pigs measured using the traditional unit alisi (1 alisi = 44 cm).

The marriage process generally consists of four stages: Mamebola (proposal), Fangoto Mbongi (determination of the wedding date and dowry), Fangowulu (wedding ceremony), and Fumuli Nucha (visit to the parents‑in‑law).

B. THE ROLE OF MISSIONARIES IN EVANGELISM (1865–1915)

1. The Beginning of Evangelism

The first attempt to bring Christianity to Nias Island was made by two Roman Catholic missionaries from the Missions Étrangères de Paris between 1822 and 1823. These missionaries were Père Wollon and Père Barret. Unfortunately, one died of malaria three days after arriving and the other died three months later. As a result, their mission left no lasting influence.

A more sustainable mission began on 27 September 1865 when Ernst Ludwig Denninger, a missionary from the Rheinische Missionsgesellschaft (RMG), arrived on Nias Island. Denninger and his wife learned the Nias language and established schools for children.

Later missionaries included J. W. Thomas (1872), Rev. Kraemer (1873), Dr. W. H. Sundermann (1876), and J. A. Fehr (1881).

2. Methods of Evangelism

Education became a central missionary strategy. Denninger trained young local assistants to read and write and involved them in teaching children in mission schools. Portions of the Gospel of John and Luke were translated into the Nias language and used as teaching materials.

Another important method was visitation. Rev. Kraemer and his wife frequently visited families in Hilina'a village, building relationships with the local people. Through these visits, the village leader (Salawa) named Yawaduha and twenty‑five villagers requested baptism on Pentecost Day in 1874, marking the first recorded baptism on Nias Island.

Mission stations were eventually established in Gunungsitoli, Ombolata, and Dahana, where a total of 699 people were baptized during the early missionary period.

C. THE ROLE OF THE CONGREGATION IN EVANGELISM

1. Sinenge (Local Missionaries)

The term Sinenge in the Nias language refers to someone who is sent, similar to the concept of a missionary or apostle. These Sinenge were local believers trained by missionaries to assist in evangelistic work.

2. The Congregation and the Repentance Movement

The expansion of Christianity on Nias Island was not solely the result of missionary activity. A powerful movement of repentance emerged within the local congregations themselves, believed to be the work of the Holy Spirit (Acts 1:8).

The movement began with an assistant teacher named Filemo during a communion service in April 1916 in Hekefanikha, Humene. Deeply convicted by the Word of God, he confessed his sins publicly. Missionaries recognized this experience as genuine repentance rather than illness.

His repentance inspired many others. Individuals began confessing their sins, seeking reconciliation, and experiencing spiritual renewal. This movement spread rapidly from individuals to families, villages, and eventually across the entire island.

3. Evangelistic Practices

Believers evangelized through intercessory prayer, family visitation, and public testimony. These simple practices led to widespread spiritual renewal and inspired many believers to become Sinenge.

D. THE ESTABLISHMENT OF BNKP (1931–1965)

BNKP (Banua Niha Keriso Protestan) is the Protestant Christian Church of Nias.

Missionaries recognized the need for a formal church organization to strengthen the growing Christian community. After the revival movement subsided, preparations were made for church autonomy. The first BNKP Synod was held in November 1936 and was led by Ephorus Rev. A. Luck from RMG.

In 1940, during World War II, the missionaries were forced to leave Nias and were imprisoned by the Dutch authorities. Leadership was then transferred to indigenous leaders. Rev. Atofona Harefa was elected as the first indigenous Ephorus, marking a new era in the history of the church.

E. UNITY, UNIFICATION, AND DIVISION WITHIN BNKP

The unity of the congregation grew during the repentance movement between 1916 and 1930. Prayer fellowships and shared worship strengthened the sense of community.

In 1960, BNKP unified with BKP (Banua Keriso Protestan) from the Batu Islands, a church that had developed through Lutheran missionary work from Amsterdam.

However, several divisions occurred within BNKP between 1933 and 1992, including movements such as Fa'awosa, AMIN, ONKP, the Ama Haogo group, and later BNKP Indonesia and BKP Nias. These separations were generally related to leadership disputes, theological disagreements, or organizational conflicts.

F. OPPORTUNITIES FOR MINISTRY

BNKP continues to face several opportunities for ministry development. Many congregations require stronger theological foundations, particularly in discipleship training.

Currently BNKP has approximately 808 congregations but only about 124 pastors, creating a significant need for additional trained ministers. Strengthening theological education, leadership training, and missionary vision remains a critical task.

The establishment of Sundermann Theological Seminary provides an important opportunity to prepare future pastors and church leaders.

FUTURE VISION AND PRAYER

The vision for BNKP is to become a church that is independent in theology, leadership, and financial resources while remaining committed to proclaiming the Gospel and participating in global evangelism.

References

1. W. Gulo, Benih yang Tumbuh 13 (Satya Wacana Press, Semarang), p.15.

2. Th. van den End, Harta Dalam Bejana: Sejarah Gereja Ringkas (Jakarta: BPK Gunung Mulia, 2001).

3. BNKP Synod Office, Gunungsitoli, Nias, North Sumatra, Indonesia.