The Jews and Palestine in the Rhetoric of the Sundanese Charismatic Church

by: Abdul Holik

Researches in the discourse field of the Jews in Indonesia tend to focus to the

responses of Islam or Islam communities in media and books published by themselves.

Jewish and Islam symbols (Bruinessen, 1994), International Zionism Issues (Baharun,

1997), Antisemitism in the Moslem media (Epafras, 2005), Jewish Conspiracy

(Burhanuddin, 2007) are among popular topics. Some researches show that a particular

attitude to the Jews is determined by economico-political factors, text reading and survival

strategy of certain groups to maintain their existence. Anyhow, are rare those who study

Jewish issues from the Christian perspective, and there is no one who try to see it from the

perspective of Charismatic Christians. From the author‟s point of view, the emergence of

literature outlining the Jews from different perspectives would be beneficial to enrich our

scientific comprehension on the issue.

The study is aimed at explaining how is GKS‟ elite responses on the Jews and

Israel-Palestine conflict issues. In this way, I want to verify a stance endorsing that the

outsiders‟ perspective on Jewish issues tends to be stereotypical (Morrich Reich, 2004:

187), that Christian point of view on the Jews tends omit holocaust issue (Epafras, 2005:

136), and to proof the truth of the statement that the “Yahudi‟ term is used by Christian for

mocking the ulamas and Moslems (Geritt Singgih). Stereotype theory serves for a

framework to see the Jews in the minds of seven GKS‟ elite members who live among the

Sundaneses who are majoritarily Moslems. In addition, I also want to find out how they

see the Arabs, especially the Palestinians, deemed as political enemies of the Israel.

1
 Not being focused merely on the Moslems‟ point of view on the Jews, it is

expectable that discussion in the Christian context would not be silenced. In this study,

because of the scarcity of books and statements from the GKS elite, interviews could

provide informations needed for completing the writing. They are useful for mapping inter-

religious relationships in Indonesia, for developing understanding on the uniqueness of

each religion.

Understanding the other’s Point of View

Anti-Semitism, anti-Judaism and anti-Zionism are popular terms for those

interested in Jewish discourse.1 From the Jewish side, any act against the Jews, in forms of

opposition and critique may be categorized as such. The Jews consider that anti-Semitism

and the like would disadvantage the Jews and obstruct better inter-religious relationship.

Whereas those ideologies may have good purposes, that is to give opinions against those

who oppress and show empathy to the oppressed. Unfortunately, the opinions are not

channeled elegantly, such as victimizing Jews in Indonesia who have nothing to do with

Israel Jews, or expressing fury to Jewish symbols in Indonesia through demonstration

actions.

The matter of outsider observation is frequently related to the concept of

“stereotype”, generally based on the premise that “the other” in his or her act, ethics,

culture, religion and identity is not better than the subject. The other is not viewed in

holistic manner; otherwise the object‟s essential is simplified and assorted by the subject,

1
Anti-Semitism, according to Gavin Langmuir, means chimerical hostility against Jews. In other
words, anti-Semitism is hatred against the Jews based on non-substantial accusation. See Gavin I. Langmuir:
Towards a Definition of Antisemitism (Los Angeles: University of California Press, 1990), p. 328; anti-
Judaism means hatred motivated by a theological belief. See in James I. Porter, The Roots if Antisemitism in
the Age of Renaissance and Reformation (Philadelphia: Fortress, 1984), p. 22; anti-Zionism is an anti-Jews
political movement firstly mentioned by Theodor Herzl writing a German book entitled Der Judenstaat
(Jewish State) in 1896 giving birth to the establishment of the Israel State and contemporary Jewish
movement. Anti-Zionism comes internally and externally.

2
so that the essential becomes stigmatic and misleading. Morris-Reich see stereotype as the

ego‟s perception on the other. The other is presented in the forms of impression and mental

association, judgment and prejudice, memory and wish.2 Thence, the outsider‟s

observation indirectly indicates self-identity, beliefs and hopes of the subject. In this way,

negative perception on the other is an inevitable consequence.

In the other hand, we find another tendency in seeing the Jews, propensity not to

hate the Jews but otherwise to support and push the Jewish mission‟s success. Such a

tendency is called philosemitism, meaning love and wisdom in seeing and responding

Jewish actions (Spector, 2009: ?). Though, such a love is not totally sincere, based on the

Jews‟ humanity, but determined by ideology, doctrine and beliefs in God. It is not

surprising that such a philosemitism is questioned by some Jews. A study of Stephen

Spector on evangelical groups in America in his work Evangelical and Israel: the Story of

American Zionism is a good example for an exploration for the issue.

Antisemitism in Indonesia

This study is theoretically enframed within a literature research on anti-Semitism in

the text and context of Islam and Christian. In a broader sense, anti-Semitism can be

defined as hostility against the Jews as a people, religion, act, social system, culture, policy

and political orientation and achievements. Ethnic, politics and religion is the dominant

factor in triggering anti-Semitic waves.

Studies indicates that anti-Semitism and hatred against the Jews in Germany were

firstly outspoken by Wilhelm Marr in his book Der Sieg des Germantums über

Judentumms (Jewish Victory over the Germany) in 1817, having as background problems

2
Morris-Reich. “Three Paradigms of „The Negative Jews‟: Identity from Simmel to Zizek.” Jewish
Social Studies. Vol 10 No 2. Winter 2004, p. 25

3
of ethnicity for the Jews claimed themselves as the chosen people and the Aryan Race also

claimed themselves as such. Anti-Semitism was then put in flame by a nationalist politics

developed by Adolf Hitler, causing the Holocaust realized by the Nazi army. The anti-

Jewish movement was there since long ago, it was shown very clearly by Marcion. He

denied totally the Old Testament and blasphemed the Israeli God and called him the

Satan.3

Studies by Bruinessen, Burhanuddin, Hadler and Epafras indicate that belief

discrepancies could directly or indirectly legitimize attitude or decision to hate the Jews.

Of course, the attitude is supported by legitimation from the Holy Scriptures reaffirmed by

statements of the religious leader orienting to hostility. For example, in the holy scriptures

of Islam and Christianity one may find verses on the Jews. In the Quran Qs. 2:40, 47, the

Jews are depicted as disobedient and law violators; Qs 44: 30, the Jews are inferior people;

Qs. 2: 113, the Jews as a people who disregard other religions. 4 In the Bible (Matt. 23) the

Jews are described as hypocrite, snakes, prophet‟s killers, blasphemer, and jealous; Act

7:52, the Jews are traitors and killers.5

But when the Jewish discourse is imported into Indonesia by the Moslems, the Jews

are reckoned as a power entity that controls the world and endangers the Moslems

interests. In the Palestine case, anti-Semitism is supported and enforced by a solidarity for

Palestinian Moslems who are struggling to release themselves from Jewish oppression, but

unfortunately they are just feeble and molested. Such an anti-Semitic discourse is

3
In an essay, “Marcion and the Jews” in Separation and Polemic, vol. 2. See also Stephen G.
Wilson, eds. “Anti-Judaism in Early Christianity,” (Waterloo, Ontario: Wilfrid Laurier University Press,
1986), p. 58
4
See in Mahjudin. “Yahudi Dalam Al-qur‟an dan Kiprahnya Dunia Modern.” Paramedia, Vol.5
No.2 April 2004, p. 169
5
See in D. Andrew Kille. “Unconsciously Poisoning the Roots: Psychological Dynamics of the
Bible in Jewish/Christian Conflict.” Pastoral Psychology, Vol. 53, No. 4, March 2005, p. 294

4
reproduced by the media and reaffirmed by the veracious Israel army attitudes and its allies

towards Palestinian people.

Indonesia does not have the same history as the Europe has with the Jews.

European Jewish history is always tied with dramatic events such as holocaust, ghetto, and

so on. Such events shape considerably the European empathy to the suffering of the Jews.

Jewish communities in Indonesia came in the colonial era and almost disappeared in the

time of Japanese invasion and Indonesian independence. In recent years, the Jews living in

Indonesia are of an insignificant number, they live in Surabaya and Manado in less than

twenty families.6 That is why how the Indonesians see the Jews is generally not shaped in a

massive interaction with the Jews or Israeli, but fashioned by religious texts and media.

Sundanese Charismatic Christians and Their Attitudes to the Jews

Charismatic Christianity is a new wave of Christianity born 1965 in the USA. As

the blooming of the Charismatic Christianity in the South Korea, the population of

Charismatic Christians in Indonesia has been growing aggressively in the last decades.7

But the growth is still incapable of taking over the roles already played by mainstream

churches.

GKS is one among real proofs of the development of charismatic Christianity in the

area of Pasundan. They use Sundanese ethnical elements as church identity and community

identity. As a new synod, GKS has an aggressive strategy in its mission. GKS has good

relationships with communities around, but not with the government. Their old church

building was outside the Bandung city and already demolished by municipal police force

6
Mohammad Baharun. Isu Zionisme Internasional (Pustaka Pelajar: Yogyakarta, 1997), p. 33-35
7
Rijnardus A. van Koij and Yam‟ah Tsalatsa A. Bermain dengan Api: Relasi antara Gereja-gereja
Mainstream dengan Kalangan Karismatik Pantekosta (Jakarta: BPK, 2007), p. 7. Also see in Steven H.
Talumewo, Sejarah Gerakan Pantekosta (Yogyakarta: Andi Offset, 2008), p. 83-84

5
(Satpol PP). And they are forbidden to rebuild a new building around the place of the old

one.

Socio-cultural conditions and religious comprehension have considerable

determination towards the way the elite see the Jews. However, GKS is a minority. They

once got a bad treatment from the government apparatus and additionally the live amidst

an Indonesian Moslem majority community whose opinion gives sympathy to the

Palestinian Moslems. That condition makes GKS very careful in coping with the Jews and

Israel-Palestine conflict issues. The general tendency is that they chose to be silent and

involuntary to response questions on the Jews and Palestinian issues, except to a credible

person.

The Jews are the Chosen People and the Legitimate Owners of the Promised Land

There are two imaginations on the Jews in the elite of the GKS. First, they perceive

the Jews as a perfect, flawless people, and enjoying privileges of their own. Second, they

glimpse the Jews as the chosen people, but still having defect of having negative characters

opposite to their status as the chosen people.

The first view of the flawless Israeli is endorsed by historical arguments in the

biblical narratives. For the GKS‟ elite, the Jews are a tribe whose genealogy mounts to

Abraham‟s family, the father of monotheism. Abraham had two wives, first Sarah and the

second is Hagar. From Hagar was born Ismael and from Sarah was born Isaac. Ismael was

anterior to Isaac, but for Isaac was from the first wife, the GKS priests see Isaac as more

prominent than Ismael. It is sanctioned by Hagar‟s status seen by those priests as a

mistress.

6
 Isaac and Ismael are believed as the fathers of the Israelites and the Arabs. Isaac‟s

son was named Yacob and then renamed Israel.8 The name Israel is than chosen as the

name of the tribe of Jacob until now. Meanwhile, the Arabs are believed as the descendants

of Ismael for no longer after giving birth to Ismael, Sarah and her baby was dumped by

Abraham, according to the Sarah‟s quest, to the infertile land of Arabian Peninsula. Arabs

and Israelites are two different tribes, but they came from the same ancestor. The GKS

elite consider the Jews as more talented the Arabs. That is proven in the Israel soldier

victory over the Arabs in the six days war and in the Palestinian war.

The Jews are also considered privileged for God intervened in the exodus of the

Israelites from Pharaoh‟s slavery in Egypt, under Moses‟ leadership. The Jews were led by

Moses to come home to a land believed by them as the land reserved for them. It was

Canaan land. In the time of Israelites being in Egypt, the land was inhabited by many

tribes. Israelites were told to recapture it back. God provided assistance as long as they

were faithful to his commands. Canaan is now actually repossessed by Israelites again.

Moses led the exodus. He got a special revelation from God in the form of the Ten

Commandments to be obeyed by his followers. The commandments can be found in the

Old Testament, particularly in the Exodus chapter 20.9 The Ten Commandments are

special for they were given by God to Moses on the Mount Sinai. They are guidance for

Israelites to live their life. GKS priests states that the commandments are God‟s directions

8
Genesis 32:28. In that verse is mentioned, “The name Jacob will not mentioned any more, but
Israel.”
9
God tells: 1) Be no other god then myself before my presence; 2) never make for yourselves any
idol of any shape, of any face in the heavens above and on the earth below, or in the water under the earth; 3)
never mention the name of your Lord God futilely; 4) obey the Sabbath and sanctify it; 5) respect your father
and mother; 6) never kill anyone of you; 7) never do any adultery; 8) do not steal 9) do not say false
testament against your brother; 10) never envy house, wives, slaves, cow or donkey or anything that belongs
to your neighbor. The Ten Commandments can be seen again in the Deuteronomy 5:6-12. In the
Deuteronomy the explanations are more detailed.

7
for repossessing the Canaan land.10 In this context, for the elite of GKS, the Ten

Commandments reaffirms the belief that the Israelites are the chosen people of God.

But despite, GKS elite see Israelites as having many mistakes in doing their duty as

the chosen people. The mistakes were done when they were coming home to Canaan. They

were gluttonous and disobeyed Gods commandments. In that journey they got food from

heavens called “mana”, in the form of thin bread. They ate flesh of quails sent by the

wind.11 God ordered them not to store the food, but their greed led to do otherwise.

In that journey too, most Israelites complained for the difficulty they were facing,

for the twelve spies already sent there reported that the tribes living in Canaan were well

organized and there was a tribe of giants, the Emakites, that could not be easy to defeat.

Many Israelites doubted that they could conquer the Canaanites. They blamed Moses for

having led them to Canaan and told him to send them back to Egypt. That wish was surely

opposite to Moses‟ plan and disregarded God‟s decision.

Because of their incredulity, they got warning and punishment from God. God was

angry and punished those who were against Moses. Ten spies along with their tribe were

whipped off by God and they vanished before reaching Canaan. Only to persons of Moses‟

generations who had their chance to achieve Canaan, i.e. Kaleb and Joshua. Journey to

Canaan was then some cemetery for Israelites. Any Jews who opposed God was certainly

dead.12

A mistake was also committed by Israelites when they had already seized the whole

Canaan. They were told to exterminate any of Canaan population so that they would not

10
Interview with Supardi, May 15th 2010
11
Ibid.
12
Interview with Markus, May 22nd 2010

8
pollute their customs and beliefs to God.13 They disrespect the order. After reigning over

the whole Canaan, some of them followed Canaan customs and worshiped God along with

other idols.14 GKS elite see the Jews acts as causing their own sufferings. One of their

agonies is that they were expelled from Canaan by King Nebuchadnezzar of Babylonia.

The holy shrine as Jewish religious symbol was also knocked down by him.

Although, those mistakes do not annihilate their status as chosen and their

privileges, in the GKS elite consideration, the Jews are still the chosen people. Their

deviation against God‟s commandments does not omit their status. Penatua Roman said,

“Many people blame the Jews. But we dare not do that. For us, the Jews are still the

chosen people as written in the Bible. We dare not blame them.”15 Penatua Roman based

his argument with Jesus crucification. For him, despite of the cruelty, the murder of Jesus

is essentially a deed of God to extend salvation that used to be exclusively for the Israelites

to reach any nation.

GKS elite do not agree with the assumption that the Israelites are worse than the

Arabs, their opponents. Arab in GKS elite perception is referentially extended. Arab refers

to not only the Quraisy who dispelled Muhammad, but also the Bedhouins, Laskar Jihad

and FPI. Their view on the last two groups seems to be influenced by their religious

experiences in Indonesia. The elite are quiet vocal in the matter of Jihad issues and

Palestinian struggles against Israeli. For them, both Arabs and Israelites once did violence,

Arabs to Muhammad, and Israelites to Jesus. Arabs do violence as well, even terror

actions.

13
Markus point of view is interesting for in Exodus 22:21 is said: “Do not molest or oppress any
foreigner, for you were once foreigners in Egypt”; Exodus 9:29, is said: “The earth belongs to God.”
14
For they observed traditions of Canaanites. “The Israelites went to worship idols of the
Canaanites. Meanwhile, they were told to worship God.” Interview with Mr. Markus, May 22 nd 2010
15
Interview with Elder Roman, May 12th 2010

9
The Coming of the Kingdom of God and the Millennial Era

Another matter that enforces GKS elite of the Israelites‟ chosenness is the Israelites

success in coming into Palestine. For those elite, that is the fulfillment of the prophecy of

the reestablishment Israel kingdom that once had destroyed. The actual Palestine and the

historic Canaan are essential for the Israelites. The land is the symbol of existence and

choice of God over the Jews who had already been living dispersedly all around the world.

The land becomes a theological awareness that unifies all the Jews in the time of exile.

That is why the moment of the Jews‟ comeback to Canaan has an immense meaning for

them.

The return of the Jews to Canaan is also seen as the sign that the world is entering

its ultimate phase. The Jews was forecasted to rebuild the Holy Temple, for symbolizing

the return of the Jews to Canaan. That project is not easy, because right on the ruins of the

Temple was already erected the al-Aqsa mosque of the Moslems. When the Jews are trying

to begin the reconstruction, the GKS elite believe that it would ignite a huge conflict.

Countries that have deep hostility to Israeli would surely assault Israel. At that time, a huge

war named Harmageddon happening around the Harmageddon hill would break. 16 They

have in mind that in this time the world is in the era of the anti-Christ, that is a time very

close to the second coming of the Christ. According the Revelation 13:16-18, the anti-

Christ era would last three a half years. In that period, will come false prophets and

messiahs, wars will break up every where, there will be catastrophes, famine, violent

hostility among members of a family, and many people will not believe in God. The GKS

elite glimpse, that the high frequency of catastrophes, wars and famines in these days, are

the signs indicating that anti-Christ era. They said that the Christ‟s followers and the anti-

16
See in the Revelation 16:16. “Then he gathered them in a place called Harmageddon in Hebrew.”

10
Christ‟s followers are easy to distinguish: the anti-Christ‟s followers have the sign of

“666”.17

GKS elite believe that Jesus‟ faithful followers will be raised to the sky or get a

rapture (Thessalonians 4:16-18) and will see Jesus there. Those who are not raised up will

undergo an extraordinary tortures and sufferings (tribulation). In that time many Jews will

receive Jesus and get salvation. The number of the Jews saved is one hundred fourteen

thousands (Revelation 7:1-8). The number includes the Israelites of their twelve tribes;

each tribe has two thousand persons to be saved.18 And, those raised up to the air would

come down again along with Jesus for reigning over the earth and judging the sinners.

The second coming of Jesus is seen as a prophecy or a good news that would surely

realized, according to Zachary 13:1-2.19 Besides, the reconstruction of the Holy Temple is

also something already prophecied in Matthew 23:29-36. Among the prophecies, the

second coming of Jesus and the one thousand years era are the moments they are waiting

for. The one thousand years era is being awaited for in that era Devil is incarcerated, and

there will be no disease and crime on the earth (Revelation 20:1-10). In that period,

religions are still there but no more needed.20 Therefore, charismatic Christianity‟s vision

is to accelerate the second coming of Jesus by supporting the return of the Jews to

Palestine.21

Ideology and Beliefs behind the GKS Elite Mindset

GKS elite perceive the Jews as the chosen people whose origin can be retraced to

the testament between their ancestors and God. The Promised Land is seen as identity

17
Interview with Elder Roman, 12th May 2010
18
Interview with Dede 5th June 2010
19
Suhendra, Assen. Nubuat ke Penggenapan, Yogyakarta: Penerbit Media Injil Kerajaan, 2010
20
Ibid.
21
Interview with Supardi May 15th 2010

11
symbol of their being chosen and the fulfillment of God‟s promise. That view is produced

through a literal interpretation of the sacred scriptures. The interpretation leads to the

God‟s program of the resurrection of the Israel Kingdom. Such an interpretation model is

made popular by John Darby in his The Scofield Study Bible. Darby‟s doctrine is known as

dispensationalist theology. That theology divides time into three periods: the time of

Moses law, the current time (cross for a thousand years), and the one thousand years era.22

Every era is special and needs special responsibility. For the eras are different each

from the other, thus responsibilities carried by human beings are different too. God is

believed to be working with men the different ways in the different dispensation. A

dispensation refers to a historic period in which God deals with men in a certain manner.

Darby categorized dispensations into seven phases that are all drawn from the Bible:

sinless state (Genesis 1:28); consciousness and moral responsibility (Genesis 3:7); human

reigns (Genesis 8:15); promise (Genesis 12:1); Torah law (Exodus 19:1); and millennium

realm (Revelation 20:4).23

From the arguments said by the GKS elite, are discovered keywords that represent

worldview and also the theological view of the GKS. The keywords are Israeli the chosen

people, rapture, tribulation, Holy Temple restoration, Jesus‟ second coming, and the

millennial era. That theological point of view resembles to that of Christian-Zionist groups,

especially the evangelical groups in America. Spector states that there are seven

foundations of the Christian-Zionist faith: ultra-literalist hermeneutics, belief that the Jews

are the chosen people of God, the return of the Jews to Eretz Yisrael (Israel State),

Jerusalem will be the eternal capital of the State and exclusive for the Jews, the Holy

22
Charles Ryrie. “Dispensationalism”. www.endtimes.org/dispens.html. Accessed on 10th August
2010
23
The Scotfield Study Bible, New King James Version. (NY: Oxford University Press, 2002), p. 4

12
Temple will be rebuild and the rites will be revitalized.24 The author finds that almost all

those foundations are perceptible in the GKS elite point view.

Dispensationalist groups believe that since Church, “New Israel” or “Spiritual

Israel” are never mentioned in the New Testament, the second coming of Jesus is not

through the Church, but through the Jews.25 Dispensationalism indicates that prophecy

fulfillment would never happen if the conditions are never met.26 In this way, millennium

era would never come before the second coming of Jesus; Jesus‟ coming would never

happen if the Holy Temple are not reerected; Holy Temple restoration never happens

before the Jews live in the promised land; Israelites would never be gathered again in

Canaan if Canaan was not the promised land; and there would be promise if Israelites is

not the chosen people.

On the dispensationalist theology, Monahan says that that theology provides

guidance for both religious and political acts.27 On the issue of the Arabs, the evangelical

groups try to link politics to the biblical narratives. In this matter, their main stand point is

that God gave the Promised Land to the Jews, but the land is seized by the Arabs for

several centuries. The Arabs become an obstruction against God‟s plan. In the evangelical

outlook, God did not make covenants with Ismael, although he is one of Abraham‟s sons:

God tied a covenant with Abraham, Jacob and Moses, obviously ancestors of the Israelites.

Thence the Palestinians and the Arabs that support them are seen as enemies that

stand against Israel. The Arabs are also deemed as the adversary of the Israelites in the

Harmageddon war that would surely come. Yasser Arafat‟s and Palestinian fighters‟ jihad

24
Stephen Spector. Evangelicals and Israel, p. 130
25
Ibid.
26
Charles Ryrie, Dispensationalism, ibid.
27
Torin Monahan. “Marketing the beast: Left Behind and the Apocalypse Industry.” Media Culture
Society, (2008) 30: 813

13
calling is considered as the proof of the coming of the big war. Fatah, Hamas, Hezbullah

factions represent the warriors, but they are deemed as terrorist groups by the evangelicals.

Palestine-Israel conflict shifted the enemy label from the Russians in the cold war to the

Moslem warriors and Arab countries. Negative label of the Arabs and Islamist groups as

Israel enemies are reaffirmed along with the big exposes of the anti-Semitic statements.

For example, the Iranian President Mahmoud Ahmadinejad‟s statement that he wants to

wipe off Israel from the world map.

Silence: Philosemitic Consequence in Indonesia

The research indicates that GKS mindset on the Jews is not anti-Semitic.

Otherwise, they show a philosemitic attitude or loving attitude to the Jews. The attitude is

not born from Christian guilty feeling as have European Christian for having massacred

thousands of Jews in the holocaust; but it is based merely on theological beliefs. For

showing their love to Israeli, American Charismatic Christians are willing to donate huge

funds to Israel. Their donation to Israel is accompanied with a wish of blessing for their

kindness to the Israelites according to the Genesis 12:3: “I will bless those who bless you,

and damn those who damn you.” American Evangelical Christians believe that America is

blessed for America blesses Israel. John Hagge, an evangelical priest, says that when Jesus

comes for the second time, he will interrogate people about their treatment to the

Israelites.28 But their love to the Jews is not because they have to love the Jews as they

love Jesus, otherwise they do that since the Jews are mediators of the human salvation and

the medium of Jesus‟ second coming.

The elaboration above indicates obvious similarities between GKS mindset and

evangelical Christian‟s point of view. Their theological basis is literal lecture of the Bible.

28
See, Spector, Evangelicals and Israel, p. 29

14
Such a reading produces dispensationalist phases. A derivate of such a theology is the

stereotype of Jews and Arabs, in which the Jews are good and the Arabs are villains. But

the same theological foundation does not lead to the same acts for the GKS and the

evangelicals. American Evangelicals tend to speak openly that they support Israel, but

otherwise GKS people are inclined to be silent and closed. GKS are facing the fact that

they are a minority, even among mainstream protestant Christians. Their support to actual

Israel is indirect, limited only in maintaining Jewish identity in positive terminology by

using the Bible as the justification.

15
 Bibliography

Scriptures
Alkitab, Jakarta: Lembaga Alkitab Indonesia, 2009
Al-Qura‟an dan Terjemahannya. Jakarta: Departemen Agama, 1978
The Scofield Study Bible, New King James Version. NY: Oxford University Press, 2002

Books
Baharun, Mohammad. Isu Zionisme Internasional. Pustaka Pelajar: Yogyakarta, 1997
Bruinessen, Martin van. “Yahudi Sebagai Simbol Dalam Wacana Islam Indonesia Masa
Kini,” dalam Ahmad Suedy et al (ed), Spritualitas Baru: Agama dan Aspirasi Rakyat
[Dian II Tahun I] (Yogyakarta: Dian/Interfidei, 1994)
Cohn-Sherbok, Dan. Judaism:History, Belief and Practic2. London: Routledge, 2003
Denzin, Norman K. dan Yvonna S. Lincoln (eds.), Handbook of Qualitative Research.
London: Sage Publication, 1994
Ford, Henry. The Internasional Jews: Membongkar Makar Zionisme Internasional. Terj.
Sahalahudin Gz. Et al.l Cet . Kedua. Bandung: Hikmah, 2006
Freud, Sigmund. Moses and Monotheism. Herfordshire: Hogart Press dan The Instute of
Psycoanalysis, 1939
Arendt, Hannah. Asal-Usul Totalitarisme: Antisemitisme. Terj. Agus Nugroho. Jakarta:
Yayasan Obor Indonesia, 1993
Kooij, Rijnardus A. van dan Yam‟ah Tsalatsa A. Bermain dengan Api: Relasi antara
Gereja-gereja Mainstream dengan kalangan Karismatik Pantekosta. Jakarta: BPK, 2007
Kuncahyono, Trias. Jalur Gaza: Tanah Terjanji, Intifada, dan Pembantain Etnis. Jakarta:
Penerbit Buku Kompas, 2009
Lahr, Angela M. Millennial Dreams and Apocalyptic Nightmares. Oxford, NY: Oxford
University Press. 2007
Langmuir, Gavin I. Toward a Definition of Antisemitism. Los Angeles: University of
California Press, 1990
Epafras, Leonard C. The Jews in the Imagination of Indonesian Muslim, Thesis,
Yogyakarta: Universitas Kristen Duta Wacana. 2005
Lindsey, Hall. The Everlasting Hatred: The Root of Jihad. Lake Elsinore, CA: Oracle House
Publishing, 2002

Marcus, Jacob R. The Jews in the Medieval Wold, NY: Athenium, 1991
Marissen, Michael. Lutheranism: Anti-Judaism, and Bach's St. John Passion. NY: Oxford
University Press, 1998
Rubin, Uri. “Jews and Judaism”, dalam Mc Auliffe, Jane Dammen (Ed). Encyclopedia of
the Qur’an (EQ), Vol 3. Leiden-Boston: Drill, 2003
Mezvinsky, Norton. Christian Zionism: The Promised Land and the Arab-Palestinian
Conflict. London: Pluto Press, 2004
Eliade, Mircea. Charismatic. The Encyclopedia of Religion, vol. 5, 8 volume set edition,
New York: MacMillan, 1987
Noorhaidi. Laskar Jihad: Islam, Militancy and The Quest for Identity in Post-New Order
Indonesia. Desertasi Doktor. Utrecht: Universiteit Utrecht, 2001
Ramadhani, Deshi. Mungkinkah Karismatik Sungguh Katholik. Yogyakarta: Penerbit
Kanisius, 2007
Porter, James I. The Roots of Anti-Semitism in the Age of Renaissance and Reformation.
Philadelphia: Fortress, 1984

16
Spector , Sthepen. Evangelicals and Israel: The Story of American Christian Zionism. NY:
Oxford University Press, 2009
Stanislaus, Surif. Rahasia Dibalik Paskah. Yogyakarta: Kanisius, 2008
Stephens, Elizabeth. US Policy Towards Israel: The Role of Political Culture in Defining
The Special Relationship. East Sussex: Sussex Academic Press, 2005
Suhendra, Assen. Nubuat ke Penggenapan, Yogyakarta: Penerbit Media Injil Kerajaan,
2010
Talumewo, Steven H. Sejarah Gerakan Pantekosta. Yogyakarta: Andi Offset, 2008
Ucko, Hans. Akar Bersama: Belajar Tentang Iman Kristen dari Dialog Kristen-Yahudi.
Jakarta: BPK Gunung Mulia, 1995
White, Chintya. The Emergence of Christianity. Westport: Greenwood Press, 2007
Wilson, Stephen G., (eds). Anti-Judaism in Early Christianity. Waterloo, Ontario: Wilfrid
Laurier University Press, 1986

Journals
Burhanuddin. “The Conspiracy of Jews: The Quest for Anti-Semitism in Media Dakwah.”
Graduate Journal of Asia-Pacific Studies 5:2, 2007, hlm. 53-76
Curtis, Michael. “Antisemitism: Different Perspectives.” Sociological Forum, Vol. 12, No.
2, 1999
Gerstenfed, Manfred. “Simbolic and Other Roles of Jews in Dutch Society.”
Hadler, Jeffrey. “Translations of antisemitism: Jews, the Chinese, and violence in colonial
and post-colonial Indonesia,” Indonesia and the Malay World, 32: 94, 291 — 313(2004);
Monahan, Torin. “Marketing the beast: Left Behind and the Apocalypse Industry.” Media
Culture Society, 2008
Morris-Reich, Amos. “Three Paradigms of „the Negative Jews‟: Identity from Simmel to
Zizek.” Jewish Sosial Studies. Vol 10 No 2. Winter 2004
Ottolenghi, Emanuele. “Making Sense of European Anti-semitism.” Human Rights
Review, January-March, 2007
Siegel, James T.: “Kiblat and the Mediatic Jew,” Southeast Asia Program Publications at
Cornell University, Vol. 69 (Apr., 2000), pp. 9-40;
Sizer, Stephen. “The bible and Christian Zionism: Roadmap to Armageddon.” Journal of
Holistic Mission Studies, 2010 27: 122

Internet
“State Israel,” http://www.state.gov/r/pa/ei/bgn/3581.htm. Diakses 17 Agustus 2010
“Anti-Semitism and Prejudice in America.”
http://www.adl.org/antisemitism_survey/survey_ii.asp. Diakses 21 Juli 2010
Richard Alllen, “Evangelical Christians Plead for Israel”.
http://news.bbc.co.uk/2/hi/americas/5193092.stm. Diakses 26 Juli 2010.
LeftBehind.com (2010) „Frequently Asked Questions‟,
http://www.leftbehind.com/channelhelpinfo.asp?channelID=93. Diakses 27 Juli 2010
Thomas F. Madden. “The Church and The Jews in The Middle Ages.”
http://www.catholicculture.org/culture/library/view.cfm?id=4705. Diakses 12 Agustus
2010
Charles Ryrie. “Dispensationalism”. www.endtimes.org/dispens.html. Diakses 10 Agustus
2010
Hugge. Jerusalem Countdown. http://www.revelations.org.za/Downloads/Jerusalem.pdf.
Diakses 4 Agustus 2010
“The Anabaptist Vision” .http://idsaudio.org/ids/pdf/classic/vision.pdf. Diakses 20 Agustus
2010

17