The clerical silence on Indonesia's colonial war - UCA News (2025)

On April 2, UCA News published a short book review highlighting the Dutch clergy who defended the colonial war in Indonesia from 1945 to 1949.

This conflict is commonly known as the Indonesian National Revolution, which was vital for securing independence declared on Aug. 17, 1945. Conversely, the Dutch perceived it as an attempt to reclaim their colony.

The newly independent nation — Indonesia — was briefly occupied in World War II by the Japanese from 1942 to 1945, during which the Dutch were expelled from the country.

After Japan surrendered, Indonesian nationalists led by Soekarno and Mohammad Hatta declared independence in August 1945. However, the Dutch, eager to reassert control over their former colony, launched military operations to reclaim territory and suppress the independence movement.

The resulting conflict involved diplomatic maneuvering and armed confrontations, including two significant Dutch military offensives known as "police actions," which aimed to dismantle the Indonesian Republic.

International pressure, particularly from the United Nations and the United States, gradually increased against Dutch aggression. The conflict saw intense guerrilla resistance from Indonesian forces and substantial support for independence among the Indonesian people.

Ultimately, the drawn-out war and growing global condemnation compelled the Netherlands to negotiate.

On Dec. 27, 1949, the Dutch formally transferred sovereignty to the United States of Indonesia, signaling the end of colonial rule and the commencement of Indonesia as an independent nation.

The revolution remains a pivotal moment in Indonesian history and a significant chapter in the global wave of decolonisation following World War II.

Despite transferring sovereignty to Indonesia in 1949, the Netherlands remained hesitant to fully recognise the legitimacy of Indonesia’s independence, as declared in 1945. For decades, the Dutch government insisted that formal independence began only with the 1949 agreement, effectively dismissing the initial proclamation by Soekarno and Hatta.

This stance reflected lingering colonial attitudes and dissatisfaction with how decolonisation had unfolded, particularly because of the loss of a valuable colony and the way Indonesian nationalists had challenged Dutch authority.

It wasn’t until 2005, during a visit to Jakarta by the Dutch foreign minister, that the Netherlands finally acknowledged Aug. 17, 1945, as the official date of Indonesia’s independence.

This long-overdue recognition underscored the lasting complexities and tensions in Dutch-Indonesian post-colonial relations.

Politically, the Dutch government justified its military actions in Indonesia as efforts to restore law and order in what it still considered a legally binding part of the Kingdom of the Netherlands.

Following Japan’s surrender in World War II, the Dutch claimed that Indonesian independence, declared unilaterally by Soekarno and Hatta, was illegitimate and orchestrated under Japanese influence.

Framing their interventions as “police actions,” the Dutch portrayed the conflict not as a colonial war but as a domestic operation to stabilize a rebellious territory and protect civilians and economic interests.

This narrative was aimed at both domestic and international audiences to legitimise their attempts to reassert control and avoid accusations of outright colonial aggression.

However, this justification was increasingly challenged globally as the broader decolonisation movement gained momentum, and the Indonesian struggle was seen as a legitimate fight for self-determination.

The effect of clerical silence

The clerical silence regarding the colonial war in Indonesia is complex and problematic. Historian Koos-Jan de Jager's new book reveals that many Dutch pastors and priests not only supported but actively legitimised the Netherlands' military actions in Indonesia.

These clergy members framed the colonial war as a moral and civilising mission, aligning their religious teachings with the state's narrative to suppress the Indonesian independence movement.

By portraying the conflict as a necessary effort to maintain order and promote Christian values, they provided theological justifications for the Dutch government's refusal to acknowledge Indonesia's 1945 declaration of independence.

De Jager's research highlights how this religious endorsement of colonial violence contributed to the prolonged conflict and delayed international recognition of Indonesia's sovereignty.

The intertwining of religious authority with colonial policy influenced public opinion in the Netherlands and affected the Dutch government's stance on Indonesian independence for decades.

As noted, it wasn't until 2005 that the Netherlands officially recognised Aug. 17, 1945, as Indonesia's date of independence. This delayed recognition underscores the lasting effects of the clergy's wartime rhetoric and the complexities of disentangling religious justification from colonial ambitions.

Historically, Christianity functioned as a crucial colonial tool in Indonesia, serving as a means of cultural control and justification for imperial dominance.

From the 17th century onwards, the Dutch East India Company, and later the Dutch colonial government, backed missionary efforts to spread Christianity among the indigenous population.

This religious mission was closely aligned with the broader colonial agenda, as the conversion was often linked to the adoption of the Dutch language, education, and values, reinforcing the perception of Western superiority.

Christianity was employed to legitimise colonial authority by framing the Dutch presence as a civilising force aimed at uplifting “heathen” societies.

Although conversions were more common in certain areas in the archipelago, the intertwining of religious and political motives left a lasting legacy, with Christianity emerging as both a symbol of colonial power and a complex aspect of Indonesia’s diverse religious landscape.

In contrast, Catholic Bishop Albert Soegijapranata was a vital figure in Indonesia’s fight for independence, serving as both a spiritual leader and a passionate nationalist during the Indonesian National Revolution from 1945 to 1949.

As the first native Indonesian bishop in the Roman Catholic Church, he used his position to advocate for the Indonesian cause and highlight the importance of national unity and sovereignty.

Unlike some clergy who supported the colonial agenda, Soegijapranata stood firmly with the Indonesian Republic, urging Catholics to be faithful believers and loyal citizens of an independent Indonesia.

He worked to unite religious and nationalist ideals, famously declaring, "100% Catholic, 100% Indonesian." His efforts provided moral support to the independence movement and contributed to shaping the image of a Catholic Church that is rooted in and committed to the Indonesian people and their struggle for freedom.

The life of Bishop Albert Soegijapranata during Indonesia’s independence struggle is portrayed in the film "Soegija" (2012), directed by Garin Nugroho. It highlights his role as a compassionate leader who used his influence to advocate for peace, justice, and national unity amid the chaos of war.

The film blends historical events with personal stories, illustrating how Soegija provided humanitarian aid to victims of violence. It emphasises his commitment to both faith and patriotism. "Soegija" is a powerful tribute to a religious leader who chose humanity over political division and colonial interests.

The clerical silence during the colonial war in Indonesia (1945-1949) reflects a broader reluctance within religious institutions to confront political and moral injustices linked to national interests. By failing to speak out, they not only distanced themselves from the suffering of the oppressed but also implicitly legitimised the colonial regime's violence.

Acknowledging this historical silence is crucial to a more honest reckoning with the past and a more just moral stance in the present.

*The views expressed in this article are those of the author and do not necessarily reflect the official editorial position of UCA News.

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