Once known as the “Jerusalem of the East,” North Korea was home to a vibrant Christian community. Kim Il-sung’s ancestors and parents were devout believers. However, after World War II, the Soviet Union backed Kim Il-sung in the northern half of the Korean Peninsula. Swept into the tide of Marxism, North Korea declared religion “the opium of the people.” Atheism exalted humanism and sought to erase God, but the human longing for meaning never ceased—only that it found substitutes in people or ideologies.

Today, Pyongyang has four churches that serve foreigners. Among them stands Chilgol Church, built by Kim Il-sung in memory of his mother, Kang Pan-sok. Yet it is widely known that under the mechanisms of socialism, all genuine religious institutions in North Korea have been dismantled. The only state-sanctioned belief system is Juche (see April 21), the country's official ideology. Many of the anti-communist groups Kim Il-sung purged were led by Christians. In the eyes of the regime, Christianity has long been seen as a threat—closely tied to American influence and an intolerable "thorn" in the flesh.

Under the “Law on the Elimination of Reactionary Thought and Culture,” becoming a Christian or even possessing a Bible is considered a grave crime. The cost of following Jesus is suffering or exile. And yet, some still choose Christ over comfort. Today, North Korea’s underground church lies hidden, waiting in stillness—like seeds buried in frozen ground—longing for the spring thaw to break through the soil.

PRAYER

Heavenly Father, though physical churches may be destroyed, the Risen Lord is building an eternal temple in the hearts of the North Korean people. May worship and praise rise like incense across the land. Grant our brothers and sisters in North Korea peace beyond understanding, and be their unshakable refuge. Preserve them like the church in Smyrna—faithful through trial, strengthened by Your grace, enduring to the end to receive the crown of life. We pray that the people of North Korea may receive Bibles and hear the gospel through radio and media. May hope take root, hearts be comforted, and feet run swiftly after You. May Your Spirit move even in prisons and labor camps, bringing freedom and release to the body, mind, and spirit of those imprisoned. Let the day come quickly when the North Korean people can worship You freely! In Jesus’ name we pray, Amen.

In the early first century AD, Buddhism wandered from India into Central Asia and eventually crossed the Yumen Pass into China. It arrived bearing the distinct marks of a foreign faith, seeking to establish a foothold in Chinese soil. After three to four centuries of integration, it gradually took on a form more familiar to the Han people.

This outsider, born out of the Brahmin society, clashed with China’s worldview. Concepts like reincarnation and karma were foreign to the Chinese, who instead held to a belief in the "Mandate of Heaven." The Book of Changes explored the principles of yin and yang, Lao Tzu spoke of the Dao—both searching for cosmic order and ultimate origins. Confucians acknowledged the supremacy of Heaven's way, while Buddhists denied the existence of a sovereign creator. When it came to life and death, the Chinese believed in the immortality of the soul and that the departed lived on in an underworld much like the world of the living (hence the traditions of ancestor worship and elaborate tomb construction). In contrast, Buddhism taught that “all things are impermanent,” with no eternal, unchanging essence.

Northern Buddhism struggled to adapt. Monks refused to kneel before emperors, nuns and monks did not engage in productive labor, and leaving one’s family to become a monastic violated Confucian ethics of filial piety—all of which sparked social tensions. Over time, however, Buddhism became more assimilated: it came under imperial regulation, developed temple-based economies, and began to affirm that laypeople could practice the faith without renouncing worldly life.

Thanks to generations of monks traveling westward to retrieve scriptures, imperial support for Buddhist translations, and literati who infused poetry and painting with Zen thought, Buddhism finally took root. It became one of the three pillars of Han culture—alongside Confucianism and Daoism—interweaving with them, exchanging influence, and producing diverse cultural expressions.

PRAYER

Heavenly Father, thank You for giving us the truth of the gospel, so we may know You. For centuries, Confucianism, Buddhism, and Daoism have sought answers to life’s mysteries and the laws of heaven. But only You, the Creator, hold the true answers. We pray that followers of Chinese Buddhism—and those shaped by Confucian and Daoist traditions—may come to know that You are the self-existent, eternal God. You established the laws that govern the universe, yet You are not an impersonal cosmic force, but the Creator who loves us and longs to enter into a covenant relationship with us. Help Christians reflect the beauty of Christ in societies shaped by Han Buddhism. Lord, Buddhism took centuries to become rooted in Chinese soil—may we likewise persevere in mission work with patience. Keep us from giving up out of impatience, from turning back in the face of difficulty, or growing discouraged when responses seem few. In the name of Jesus Christ we pray, Amen.

In today’s fast-paced and chaotic world, people long to regain inner peace, and many turn to Zen meditation as a remedy for the soul.

Zen, which originated from ancient Indian spiritual practices, was adopted by Buddhism as one of its eight paths to enlightenment.^* Through silent meditation and introspection, practitioners seek the realization that "all is empty in essence." Chan Buddhism, which arose in China, teaches that enlightenment can be attained through meditation and sudden insight. The renowned patriarch Bodhidharma is said to have meditated facing a wall in silence for nine years.

Chan Buddhism flourished during the Tang and Song dynasties and, alongside Pure Land Buddhism, became one of the two major schools of Chinese Buddhism. Many practiced both in tandem. Chan emphasizes intuitive understanding over reliance on texts or doctrine. Masters often used paradoxical questions or actions to awaken insight—these stories are called gong’an (koans), and clever responses are known as jifeng (sharp wit). Many Chan masters were also gifted poets and painters, influencing both court and commoner.

Today, three of Taiwan’s four major monastic centers—Dharma Drum Mountain, Chung Tai Chan Monastery, and Fo Guang Shan—belong to the Chan tradition. Their students participate in intensive seven-day meditation retreats (chanqi), practicing silence, seated meditation, and listening to dharma talks in order to purify the mind and let go of attachments.

However, practices like contemplation, breath awareness, and self-examination are not unique to Chan. Christianity has a rich 2,000-year tradition of spiritual formation. Catholic retreats and the Spiritual Exercises developed by Ignatius of Loyola predate modern Zen and guide seekers into deep inner rest.

*Buddhism’s Eightfold Path includes right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

PRAYER

Heavenly Father, may those who practice Zen and seek inner stillness come to know the Lord of true rest. May they see their true selves and the meaning of life through the eyes of their Creator. In trusting and surrendering to You, may they lay down their burdens and be freed from attachments and pride. May those who seek wisdom—like Nicodemus—come to You, for You gladly grant wisdom to those who seek You. Grant Buddhists the wisdom that leads to salvation, that they may truly know You and understand that the fear of the Lord is the beginning of wisdom. May Christians also practice stillness, staying connected to You at every moment, and through peaceful, centered lives draw others to You. Help us, when relating to those who practice Zen Buddhism, to ask heart-stirring questions that guide them to reflect on truth. In Jesus’ name we pray, Amen.

In a hospital room, a terminal cancer patient urgently asked, “Can chanting the Buddha’s name really take me to the Western Pure Land?” A monk replied, “That is Amitabha Buddha’s vow—he will not break his promise.” One devotee shared how her mother, upon first hearing this Buddhist doctrine on her deathbed, immediately put her faith in it and began chanting Amitabha’s name. With fellow devotees chanting alongside her, she believed her mother received the Buddha’s help and was reborn in the Pure Land.

Pure Land Buddhism is the largest school of Northern Buddhism and centers its practice on chanting the Buddha’s name. It is deeply accessible—even an elderly, illiterate woman can chant sincerely, hoping to be saved.

Drawing from the Sutra of Infinite Life, Pure Land Buddhists believe that Amitabha Buddha will welcome into his Western Pure Land those who live virtuously, yearn for rebirth there, and call upon his name. The Contemplation Sutra even says that an evildoer, chanting Amitabha’s name ten times at the moment of death, can also be reborn in the Pure Land. The Amitabha Sutra, a staple in the daily liturgy of Chinese temples, emphasizes that salvation comes entirely by the grace of the Buddha. Such reliance on other-power is rare in Buddhism, where most teachings stress the need to accumulate merit through personal effort. Yet Pure Land Buddhism promotes “faith” and “salvation by other-power.”

Perhaps this opens a door for Christians to discuss salvation by faith? May those who chant for the next life come to know that the Lord not only leads us into eternal life, but is also Lord of everyday life—present with us in every moment.

PRAYER

Father, may followers of Pure Land Buddhism remain open to the concepts of faith and salvation through a power beyond themselves. Let this become an opportunity for them to come to know You. How earnestly they long for salvation and paradise—may they respond with great faith when they hear of Christ’s redeeming grace, and knock on the door to seek the Savior, Jesus Christ!

As You’ve promised in Matthew 7:7, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” May Pure Land Buddhists come to see how deeply their Father in heaven loves them, and that He has already prepared for them a new heaven and a new earth. What You offer is more than just eternal paradise or abundant life—it is a love so powerful that not even death or hardship can separate us from it. In Jesus’ name we pray, Amen.

The vast sea of Buddhist scriptures and sects can feel like a labyrinth. The Tiantai and Huayan masters emerged as navigators, developing systems of doctrinal classification to help practitioners sort through the teachings and understand their key messages.

Tiantai Buddhism was the first major Buddhist school to take root in China. It is known for its broad and inclusive approach, valuing not just one system of doctrine but recognizing that different Buddhist teachings serve different kinds of people on the path to enlightenment. It uniquely proposed that Buddha-nature contains both good and evil, yet is not tainted by the evil, encouraging even those with a troubled past to pursue the Buddhist path.

Master Zhiyi’s system of doctrinal classification gained wide recognition. He organized the teachings of Shakyamuni Buddha into five chronological stages, much like a staircase of spiritual progression. For example, the Avatamsaka Sutra (Huayan Jing), which the Buddha is said to have preached immediately after his enlightenment, is known for its profound and complex ideas—often likened to the “calculus” of Buddhist scriptures. In contrast, the Lotus Sutra and the Nirvana Sutra, delivered toward the end of his life, are considered more accessible and easier to understand. Zhiyi highlighted that each sutra was intended for a specific audience, helping to reconcile contradictions and tensions among various texts.

Both Tiantai and Huayan schools are scripture-centered. Tiantai holds that the Lotus Sutra best reflects Shakyamuni Buddha’s intent to guide all beings toward salvation, while Huayan exalts the grandeur of the Avatamsaka Sutra, with its rich, mystical stories that depict a grand cosmology and articulate a complete vision of Buddhist philosophy and the Buddha realm. If Tiantai is like a pragmatic guide, balancing doctrine with practice, then Huayan is the philosopher—constructing a deep, complex worldview through study and meditation. It represents the academic, intellectual side of Buddhism.

PRAYER

Father, many are drawn to the magnificent and mysterious vision of the Buddhist universe in the Avatamsaka Sutra. And yet, the questions it leaves unanswered—about the origin and purpose of life—are all answered in You. Open the eyes of Buddhist seekers to realize that even the greatest scientists cannot fully grasp the mysteries of the universe or the essence of life, because behind all their lifelong pursuits stands a great Creator. We pray that those fascinated by the depictions of celestial Buddha realms would long for the beauty and glory of the new heaven and new earth You have promised. We lift up disciples of the Tiantai school and ask that they would see themselves included in Your global plan of salvation—and be deeply moved by the love of the incarnate Son of God, who gave Himself fully to rescue them. In Jesus Christ’s name we pray, Amen.

Buddhists often view the world as an illusion—a dreamlike realm shaped by human attachments. Yet despite this perspective, Mahayana Buddhism has shown deep concern for environmental protection, particularly in East Asia. This seeming contradiction is closely tied to the cultural context in which it developed.

East Asian societies, shaped by Confucian values, place strong emphasis on community and social responsibility. Mencius encouraged people to contribute to the common good when they are able to do so.¹ The Mahayana emphasis on altruism and relieving the suffering of others fits well within this cultural context. As a result, Mahayana followers often show a greater concern for the world around them—an outlook that contrasts with the more inward, self-cultivating orientation commonly seen in Theravāda Buddhism.

This ideal of universal benefit reached its height in Chinese Mahayana traditions. Tiantai Buddhism, for example, proposed that not only sentient beings² possess Buddha-nature, but even plants and trees—that all things in nature can attain Buddhahood. This astonishing claim extended the umbrella of compassion beyond humanity to include all of nature. The Buddhist concept of dependent origination—that all things arise in interdependence—also inspires a sense of gratitude and responsibility toward the natural world.

In practice, this worldview has led Buddhists to embrace life-protecting and resource-conserving behaviors, such as recycling and eco-friendly living. The idea of all beings coexisting equally has even influenced American environmental movements through Japanese Buddhist teachers.

By contrast, some Western critics have misunderstood Christianity as advocating human domination over nature. This serves as a reminder for Christians to embody the spirit of the gospel through humility and servanthood, faithfully caring for God’s creation as good stewards.

1 “When poor, cultivate personal virtue; when prosperous, contribute to the welfare of the world.”

2 Beings with emotions and consciousness, such as humans and animals; plants, minerals, and landscapes are not traditionally included.

PRAYER

Heavenly Father, You care deeply for all creation—from every flower and blade of grass to each living being—for all are Your masterpieces, lovingly made. Even the flowers You clothe with care. All living beings have feelings because You are a God of deep compassion, and humans, above all, are Your children, made in Your image.

May Buddhists come to know that You are Lord of all and that they are Your beloved, not faceless grains of dust caught in the endless wheel of rebirth. We also pray for the development of ecological theology within the Church—not only in theory but in lived practice. May it shape how we honor Your name in our treatment of the earth and all creation. Help us restore our broken relationship with nature and bring blessing to the world You have made. In the name of Jesus Christ we pray, Amen.

The busy figures of Tzu Chi volunteers and the well-known names of Dharma Drum Mountain and Fo Guang Shan are familiar to many in Taiwan. They are practitioners of Humanistic Buddhism. Compared to the long-standing four major Chinese Buddhist schools, this century-old movement is still young, yet it pulses with vitality. Actively serving society, it has swept away the impression that Buddhism is passive, escapist, or only concerned with the afterlife.

Humanistic Buddhism traces its roots to the revolutionary vision of Master Taixu in the early Republican era in China. He advocated that Buddhism should serve the people, promote social welfare, and help build a “pure land on earth”—a peaceful, enlightened world here and now. This redirected Buddhism’s focus from a distant future life to the present moment, and from isolated mountain retreats to active engagement with the human world.

Few would have expected that the spark behind Taixu’s reforms came from a scholar who had left Buddhism behind. During the turbulent early Republican period, many intellectuals sought reform. In 1921, Liang Shuming publicly renounced Buddhism in favor of Confucianism, criticizing how Buddhism in the late Ming and Qing dynasties had grown increasingly passive, disengaged from society, and powerless to save the nation. Humanistic Buddhism sprouted under the deep and challenging shadow of Liang’s critique. In 1938, Taixu’s disciple, Master Yinshun, responded to Liang’s call for concern with “this time, this place, these people” by deepening the focus on caring for those right in front of us.

In 1949, Master Yinshun and a group of prominent Buddhist figures came to Taiwan along with the Nationalist government, bringing with them new currents of thought. Just as modern society was beginning to value rationality, pragmatism, and social responsibility, Humanistic Buddhism began to blossom. It has since become a key force shaping contemporary Taiwanese Buddhism.

PRAYER

Heavenly Father, even though Buddhists may view this world as an illusion, like a fleeting dream, we thank You for the many ways You have guided them to care deeply for the needs of this world. Open their eyes to see that the world is Your beautiful creation. The brokenness and suffering in life are not its essence but the result of sin drawing people away from walking with You. That is why Christ came into the world—to cleanse and renew our lives and to restore the beauty of Your creation. May these Buddhists, who actively go out to serve others, encounter the transforming power of the Lord, becoming a glorious spiritual temple built by You and a dwelling place of God among people. May they bring the good news of salvation to others and serve the hearts and lives of those in need with the love of the Merciful Lord. In Jesus Christ’s name we pray, Amen.

The saying “Shinto for coming-of-age ceremonies, churches for weddings, Buddhist temples for funerals” captures Japan’s pragmatic approach to religion—one that has gradually reduced centuries-old Buddhism to a matter of ritual and formality. Today, Japanese monks can marry, become influencers, run cafés, or even appear in photo books. Their lifestyles reflect the everyday world, standing in sharp contrast to the austere monastic discipline of Baizhang’s Rules of Purity, once admired by the samurai. How did such a transformation unfold over the centuries?

In the 6th century, Buddhism was introduced to the Japanese emperor by the king of Baekje (a Korean kingdom). Although it was repeatedly challenged by Shintoism and often knocked down, the powerful Soga clan—protectors of Buddhism—prevailed in court politics. With Empress Suiko and Prince Shōtoku among its early patrons, Buddhism won imperial favor and remained embraced by the elite for centuries. Shinto shrines became subordinate to Buddhist temples, Shinto priests donned monk robes, and the names of kami (gods) were replaced with Buddhist and bodhisattva titles.

During the Edo period, the Tokugawa shogunate, aiming to eradicate Christianity, established the terauke system: every household was required to register with a temple and support its monks. This system remained in place until the fall of the shogunate, when the “greenhouse” protecting Buddhism collapsed.

At the end of the Edo period, Confucian ideas that emphasized reverence for the emperor began to rise. Shintoism and nationalistic ideology took center stage. During the Meiji Restoration, efforts to suppress Buddhism intensified—monks were ordered to use secular names and were permitted to marry. Buddhism became even more secularized. Yet ironically, riding the tide of Westernization, monks from various schools traveled to Europe and America to study and spread the Dharma, eventually bringing Zen Buddhism to the global stage.

According to a 2023 Pew Research Center survey, 46% of people in Japan today identify as Buddhist.

PRAYER

Heavenly Father, although the terauke system has collapsed, the tradition of communities supporting their local temples remains. We lift up in prayer the danka households—those who maintain and support temple life—and especially the dantō, the lay leaders who oversee and coordinate these efforts. May their hearts be touched by the Most High, that they may see You, the Creator of the universe and everything in it, who is Lord of heaven and earth and does not live in temples built by human hands. You are not served by human hands as if You needed anything, for You Yourself give everyone life and breath and everything else. Lord, in a land often visited by natural disasters, where people seek safety through rituals of protection and blessing, reveal Yourself as the God who sustains all things by the power of His word—our firm and trustworthy refuge, who freely gives eternal life and peace. Lead them in truth to walk the path of blessing. In the name of Jesus Christ we pray, Amen.

Bushidō and the Buddhist Path

Unconcerned with lavish attire, devoted to strict discipline, living simply and honorably, ready to sacrifice for the greater good, and embracing life and death with equanimity—when bushidō met Zen Buddhism, it was a perfect match.

While Western chivalry draws from Christian faith, Japanese bushidō draws from Shinto, Confucianism, and Zen Buddhism. Samurai cultivated their character and inner strength through Zen practice. Zen’s emphasis on calm, focus, and introspection helped warriors train their minds and face life-or-death situations with composure—showing neither arrogance in victory nor despair in defeat.

Hōjō Tokimune of the Kamakura shogunate received Zen training from a young age. When the Mongols launched a major invasion, he responded with extraordinary composure and leadership, earning the admiration of his Zen teacher.

The Way of Tea and Zen

On the battlefield, samurai made swift, decisive moves; yet when drinking tea, they were courteous, poised, and light-hearted. Japanese monks who studied in China during the Tang dynasty brought back the Zen practice of drinking three cups of tea after meals, along with the idea that “tea and Zen are one.” These traditions laid the foundation for what would become the Japanese Way of Tea (茶道).

Like Chinese tea customs, Japanese tea ceremonies emphasize courtesy, mutual respect, and harmonious relationships. Tea master Sen no Rikyū’s four principles—harmony, respect, purity, and tranquility—embody both etiquette and Zen philosophy.

“Purity” points to freedom from distraction; “tranquility” refers to stillness of mind and detachment from desire. Tea rooms are intentionally simple and unadorned, with Zen calligraphy providing spiritual focus. The principle of ichi-go ichi-e—treasuring each encounter as a once-in-a-lifetime event—stems from the Buddhist teaching of impermanence.

Karesansui Gardens and the Wabi-Sabi Aesthetic

Famous sites like Ginkaku-ji and the abbot’s garden at Nanzen-ji in Kyoto are must-visits for travelers and prime examples of Japanese karesansui (dry landscape) gardens.

Inspired by the spacious simplicity of Chinese ink paintings, the karesansui style emerged in Japan during the Muromachi period. Rocks symbolize mountains, and raked white gravel suggests flowing water—simulated waterfalls cascade from artificial peaks. “Seeing mountains as not mountains, water as not water,” the viewer is invited to imagine nature’s movement through still forms.

Zen cosmology is also reflected in garden design. For example, a central stone might symbolize Mt. Sumeru, the center of the Buddhist universe; a group of three stones can represent the Western Pure Land’s trinity of Buddhas.

As for the popular wabi-sabi aesthetic seen in today’s interior design—marked by rustic simplicity, muted tones, and generous use of empty space—its roots lie in the Buddhist Three Marks of Existence: impermanence, suffering, and non-self.

PRAYER

Heavenly Father, thank You for giving the Japanese people a refined and thoughtful nature that cherishes and preserves cultural tradition. They take pride in their heritage—may You open their eyes to see that You are the source of all peoples and nations, and that every beautiful culture in the world reflects the depths of Your wisdom and richness. Lead them beyond tradition to seek deeper spiritual wisdom and the fullness of life that comes from You. May they be moved by the beauty of Christ and the glory of Your Kingdom culture. Father, the missionaries, pastors, and believers in Japan are Your cultural ambassadors. Help them find points of connection in Japanese culture that open the door for the gospel and reflect the spirit of Christ. May the Holy Spirit touch those who are listening, that their hearts would resonate with the Lord. In the name of Jesus Christ we pray, Amen.

Korea encountered Buddhism even earlier than Japan did. But unlike Japan, Korea resonated more strongly with the Confucian worldview of moral governance and social order.¹

In 372 AD, Buddhist statues and scriptures were brought from China and presented to the king of Goguryeo. However, Buddhism soon faded from view and remained dormant for 160 years. During the Three Kingdoms period², Baekje was the weakest of the three states, but to defend itself against stronger neighbors, it fostered friendly ties with Japan and actively spread Buddhism there.

After Silla joined forces with the Tang dynasty to unify the Korean Peninsula, Buddhist artifacts flowed into Korea in waves. During the Goryeo period, every king was a devout Buddhist. At one point, a royal offering fed up to 50,000 monks in a single event. The government established a Buddhist civil service exam and appointed high-ranking monks as national teachers. When war and turmoil in China caused the loss of key Tiantai scriptures, it was Korea that preserved and restored them. Still, for many people, Buddhism remained largely a tool for seeking blessings.

In the Joseon period, the ruling Yi dynasty upheld Confucianism and suppressed Buddhism. When officials proposed praying for rain during a severe drought, King Taejong flatly rejected the idea: “Do not speak of Buddhism again!” Later, King Sejong merged the country’s five Buddhist schools into two and reduced the number of temples from over a hundred to just 36, expelling them from the capital. King Hyeonjong went further, banning ordination and forcing monks and nuns to return to lay life.

After World War II, Korean Buddhism went into decline. Today, the country is home to both the traditional Zen-oriented Jogye Order and Won Buddhism, a modern movement founded in 1916. Won Buddhism, unlike traditional orders, does not build temples in secluded mountains but focuses on urban ministry. It runs schools and hospitals and aims to meet both the spiritual and practical needs of its followers. A 2023 poll conducted by the Korea Research Institute found that 17% of the population in South Korea identifies as Buddhist.

1 Confucian scholars in Korea remained deeply loyal to the Ming dynasty. Even after its fall, they continued using the reign title of the last Ming emperor, Chongzhen, to mark the years, and rejected the Qing dynasty’s hairstyles and clothing.

2 Circa 467–660 AD, when Goguryeo, Silla, and Baekje coexisted in a tripartite balance of power.

PRAYER

Heavenly Father, Buddhists in Korea continue to hold fast to their faith in a society where Christianity is dominant. Only You know the reasons why they have not yet turned to You. May Your cords of lovingkindness gently draw them in, helping them overcome the obstacles and challenges they face. Give them hearts that are soft, humble, and curious toward the gospel. We also pray that Korean Christians would be filled with love for Buddhists—willing to know and embrace them. May they always be ready to respond to conversations about faith with gentleness and wisdom, bearing witness to the truth. Create opportunities for them to share the good news with love and respect. Let Buddhists feel Your unconditional love and acceptance when they interact with Christians. In Jesus’ name we pray, Amen.

On December 26, 2004, a sudden earthquake and tsunami swept across the Indian Ocean, devastating northern Sumatra. Aceh was the hardest-hit area, with over 60,000 people killed in its capital, Banda Aceh—one quarter of the city’s population.

According to statistics, nearly 99% of Aceh’s population is Muslim. After Dutch colonial rule ended, the Acehnese sought to restore the Islamic system of governance they had under the Sultanate. However, Indonesia’s central government established a secular democracy, sparking conflict. In 1976, the Free Aceh Movement was launched, leading to more than three decades of civil war and forcing tens of thousands from their homes.

The massive tsunami not only devastated the region but also broke the political deadlock. After years of war, Aceh’s weakened economy couldn’t withstand the destruction. In 2005, the Acehnese gave up their armed struggle and reconciled with the central government. In 2006, Indonesia’s national parliament passed the Aceh Autonomy Law, establishing the Aceh Special Region. Aceh was granted autonomy over all public affairs except foreign policy, defense, and currency, becoming the only region in Indonesia permitted to implement Islamic law.

Today, Aceh is gradually recovering. As one local leader put it: “Those who lost children now have new children, those who lost families now have new families—everything is as it was before.”

PRAYER

Heavenly Father, disasters humble us and cause us to reflect on the meaning of life. Thank You for the past twenty years of rebuilding in Aceh, and for helping its people emerge from the shadow of the tsunami. We ask that You help the Acehnese treasure the hard-won peace they now have, and learn to govern their land with justice. As Aceh makes a new beginning, may its people also come to know that “if anyone is in Christ, he is a new creation.” No matter how our circumstances change, what matters most is new life in Christ. The Acehnese are devout Muslims. Lord, we ask that You personally teach and guide Your Church, so that we may bear witness to Jesus Christ with wisdom and love. In Jesus’ name we pray, Amen.

The Alas people live in the southeastern part of Aceh Special Region. The word “Alas” originally referred to grass mats, a nod to the wide and flat nature of this region. Thanks to its abundant water sources, the land of Alas is fertile, making it the “rice barn” of Aceh.

As an agrarian society, the Alas people have a cultural practice called Peleng Akhi, which means “taking turns” or “reciprocating.” Under this tradition, farm work is done cooperatively—either by rotating labor or helping one another. If one man helps a neighbor work his fields, the neighbor is then obliged to return the favor in the future.

The Alas language and culture differ from those of the Acehnese, but because they share the same Muslim faith, the Alas people have easily assimilated into Aceh’s dominant political culture and quickly embraced the implementation of Islamic law. Nevertheless, many Alas still believe in supernatural forces, mysticism, spells, and shamans. They may pray to the spirits for good harvests, invite shamans to chant incantations, or create potions from leaves and flowers, believing these can drive out illness and plague. The art of making these magical potions is passed down only from mother to daughter, never to sons.

PRAYER

Heavenly Father, You teach us not to look out only for our own interests, but also for the interests of others. Today, we see a beautiful reflection of this in the lives of the Alas people—evidence that Your common grace reaches every people and every corner of the world. We ask You to go further and reveal to them Your love—the love that led You to die on the cross for them even before they knew You. Father, we pray the Alas would not only help each other in farming but would also care for one another’s salvation. May those who belong to Christ among them care deeply for their fellow Alas, striving to be faithful witnesses of Jesus in their own people. In Jesus’ name we pray, Amen.

The Aneuk Jamèë people live along the southern stretch of Aceh’s west coast. In the Acehnese language, Aneuk Jamèë means “newcomers.” Beginning in the 17th century, Minangkabau people gradually migrated to the Aceh region. Since both groups were Muslim, the newcomers were able to settle among the Acehnese. Over time, they came to see themselves as neither Acehnese nor Minangkabau, but as a distinct people group with their own language and culture: the Aneuk Jamèë.

The Aneuk Jamèë have a unique mourning tradition. On the seventh night after someone’s passing, they hold a feast in the deceased’s honor. If the family has the means, they may slaughter a cow for the guests. The purpose of this feast is to send off the departed soul once and for all to the grave, as they believe the spirit lingers at home for the first six days. On the fourteenth day, the soul is thought to return to bid a final farewell, marked by a simple offering or ritual. Similar ceremonies or feasts are held again on the fortieth and one-hundredth nights, as the departed is believed to revisit once more to say goodbye.

These repeated farewells may not stem from the soul’s unwillingness to leave, but rather from the living’s unwillingness to let go.

PRAYER

Heavenly Father, the Aneuk Jamèë people need to know that You are the Lord of life. Would You generously reveal Your truth to them? Help them see that our hope in this life is found in Jesus Christ alone—for only by knowing and receiving Him can we find forgiveness and be restored to a relationship with You. Father, the Aneuk Jamèë mourn the loss of their loved ones and deeply care about where their souls end up. May they come to trust in the One who gives eternal life (John 6:40), and realize that for those who are saved in Christ, the grave is not the final destination. Instead, their true home is in eternal fellowship with the risen Lord Jesus. In His name we pray, Amen.

The Gayo people live in the central highlands of Aceh. With no written script of their own, they have passed down their stories and songs orally from generation to generation. They grow Arabica coffee for a living and are also known for producing civet coffee. Historically, the Gayo have lived in poverty, and it is only in recent decades that they’ve had access to higher education.

Sorrow is a defining trait of the Gayo people. Even their traditional dances reflect a profound sense of despair. This pervasive hopelessness has led to high suicide rates across all age groups within the community.

The Gayo have a mournful poetic form known as Sebuku, which consists of expressive, lyrical verses that are chanted while weeping. For the Gayo, both weddings and funerals are considered acts of parting, and Sebuku is sung at both occasions.

At weddings, the bride leaves her family, often feeling as if she’s being “sold” by her parents or abandoned like an orphan. She pours all her grief and longing into the heartbreaking verses of Sebuku. Her mother, too—having raised her daughter with great care and sacrifice—will respond by chanting her own Sebuku through tears. Friends and relatives join in, each with their own emotional renditions. Weeping becomes the dominant theme of a Gayo wedding.

PRAYER

Heavenly Father, You once promised, “Blessed are those who mourn, for they will be comforted.” We ask You now to pour out the comfort that this world cannot offer on the sorrowful and despairing Gayo people. Father, the Gayo sense an unfillable emptiness in their lives, though they do not yet know that You are the One who can fill it. We pray that You would dwell among them—make Your dwelling place with the Gayo people so they may be Your people, and You their God. Lord, wipe away every tear from their eyes, and let them glimpse a world where there is no more death or mourning or crying or pain, for the old order of things has passed away. In Jesus’ name we pray, Amen.

The Kluet people live in two regions of South Aceh Province. They practice exogamy, a custom that requires members of a clan to marry outside their own group. This practice helps prevent inbreeding and also serves to expand social networks. The Kluet people are not an exclusive or isolationist community.

Living along the forest’s edge, the Kluet are skilled hunters. During the Dutch colonial era, they became known for their remarkable performance in battle. Perhaps it was their jungle-honed skills—developed through encounters with wild animals—that made them so adept on the battlefield. Once they entered the fight, they quickly proved themselves to be formidable warriors. As they moved through the forest, the Kluet often used guerrilla tactics to confront their enemies, frustrating their opponents at every turn.

Though the Kluet are Muslims, traditional animist beliefs remain deeply embedded in their daily lives. They fear evil spirits, and it is said that there is a mysterious tomb in their region imbued with supernatural power—visible only at certain times. To protect themselves from evil spirits, the Kluet carry amulets that have been blessed or enchanted. Only when wearing these charms do they feel a sense of safety.

PRAYER

Heavenly Father, we ask that the bravery of the Kluet people would be shown not only on the battlefield or in the hunt, but also in the spiritual realm. Give them the cross as their weapon, that they may no longer live in fear of evil spirits. Lord, grant Your peace to the Kluet, for Your peace is unlike what the world gives. Help them to see that You alone reign over the spiritual realm, and that even Satan cannot stand in Your presence. Lord, lead the Kluet people to the truth of the gospel and call them to be Your warriors—clothed in the full armor of God, strengthened by Your mighty power, and equipped to stand against the devil’s schemes. May their openness to outsiders become a pathway through which the gospel reaches them. In the name of Jesus Christ we pray, Amen.

The Simeulue people live on Simeulue Island, located about 200 kilometers off the west coast of Aceh Province. Known for its abundant coconut harvests, the island is often called “Coconut Island.” The Simeulue are true coconut experts, with 14 distinct words used to describe the different stages of a coconut’s growth. Almost every Simeulue dish includes coconut in some form.

After the the tsunami in 2004, the island came to be known as the “Miracle Island.” Simeulue culture is rich with lullabies, short songs, and legends that repeat one message: “When the earth shakes and the sea recedes, run to higher ground—don’t look back.” This warning, passed down from generation to generation, alerted many islanders to the danger of an incoming tsunami. As a result, they fled to higher ground and miraculously survived.

The island was also struck by a tsunami in 1907, which reportedly claimed 70% of the population. Some bodies were said to have been found hanging in coconut trees as high as ten meters above the ground. The Simeulue call tsunamis Smong, meaning “the sea rushing onto the land.”

While the Simeulue are proud to be an entirely Muslim people, they still hold a deep reverence—and fear—for the spirit world and the forces of nature. They perform rituals to appease spirits and rely on shamans for help with harvest blessings and exorcisms, believing shamans to be the most trustworthy mediators for such matters.

PRAYER

Heavenly Father, Your Word says, “For the Lord gives wisdom; from His mouth come knowledge and understanding.” You are the source of all wisdom, and it was You who gave wisdom to the ancestors of the Simeulue people. Because of that gift, their descendants were spared a century later. Lord, help the Simeulue people to see that You are the one who rescued them, the Lord who created the heavens and the earth. As they gaze day and night at the sea, the sky, and the land You made, lead their awe of nature back to You—so they may know that You alone are sovereign. Open their eyes to recognize that You are the One who calms the wind and the waves, and may they offer You the praise and worship You deserve. In the name of Jesus Christ we pray, Amen.

The Singkil people live in the southernmost part of Aceh Province. Some believe that they are the result of intermarriage and cultural blending between various groups such as the Mandailing, Acehnese, Minangkabau, and Nias.

It is said that the word “Singkil” originated from the term “sekel,” meaning “Do you want [this]?” According to a local folktale, a man was once selling camphor at the harbor when he saw a European trading ship docking. Seizing the opportunity, he picked up his goods and approached the Europeans, asking eagerly, “Sekel? Sekel?” The Europeans bought his camphor and were delighted to find it was of excellent quality. On a return trip, they came looking for the same man and shouted “Sekel, Sekel!” in hopes of finding him again. Due to their poor pronunciation, however, the locals misheard it as “Singkil.” And so, the place—and its people—came to be known as the Singkil.

Although the Singkil and Pakpak peoples speak languages that share similar vocabulary, meanings, and pronunciation—allowing them to communicate with ease—their cultures are quite distinct. The majority of Singkil people are Muslim, while the Pakpak are predominantly Christian.

PRAYER

Heavenly Father, we ask that You open the door of the gospel to the Singkil people and bring them into Your Kingdom. Lord, we thank You for preparing the Pakpak people to be more than just good neighbors—they are also gospel messengers to the Singkil. Help the Pakpak share the good news of Jesus Christ’s incarnation in a way that resonates deeply with the Singkil heart. Father, we pray that the Singkil people would long for the gospel and Your salvation, as a deer pants for streams of water. And when they hear the story of Jesus, may they recognize it as the way to true life. Lord, when the Singkil cry out, “I want it!” to Your gift of salvation, may You joyfully receive them. In the name of Jesus Christ we pray, Amen.

The Tamiang people live in the southeastern part of Aceh Province. It is said that the name Tamiang means “black face.” According to legend, a king of the Tamiang people once had a black spot on his cheek. Outsiders began calling the people Tamiang, or “the black-faced tribe,” after him. While the name may seem like a mockery—branding an entire people by one man's blemish—it also reveals something about the collective identity of the Tamiang people.

Tamiang society is characterized by tightly knit kinship ties. If one had to describe them in a single phrase, it would be: “Shared debts, shared shame.” Whether male or female, once a person marries into another family, they are expected to bear the burdens of their spouse’s family as well. These layered connections have created a complex social fabric in which mutual support and close cooperation are essential.

This deeply rooted network of relationships may also be one of the reasons the Tamiang have been resistant to the gospel. Although they are Muslim, many still retain traditional religious rituals that predate the arrival of Islam.

The Tamiang rarely leave their homeland, as they live in a region with fertile, expansive farmland and a comfortable lifestyle. In the early 20th century, they developed many rubber plantations, oil palm estates, and oil wells, attracting people from other ethnic groups to settle in the area.

PRAYER

Heavenly Father, the Tamiang people understand that when one person is shamed, the whole community shares in that shame. More than many others, they are able to grasp the truth that “just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned…” Lord, we ask that You open their eyes to this truth, so they may recognize their need for Your salvation—for all have sinned and fall short of the glory of God. Father, though their tightly bound social ties may hinder many from believing in Christ, You are the God for whom nothing is impossible. Turn this obstacle into a channel for the gospel. Let many Tamiang people come to know the sacrificial love of Jesus, and may Your good news spread through their entire community. In Jesus Christ’s name we pray, Amen.

In the early 18th century, large numbers of Chinese immigrants arrived on Bangka Island to work in its tin mines. Many young Chinese men married local Malay women, giving rise to the people now known as the Bangka. In addition to Indonesian, they commonly speak a mixed language of Hakka and Malay. Due to the island’s diverse ethnic makeup and unique historical background, different religious communities coexist peacefully. Whether it’s the Muslim celebration of Eid or the Lunar New Year observed by Chinese Indonesians, residents celebrate together.

Muntok white pepper has long been a major agricultural product on Bangka Island. Known for its distinctive aroma and spiciness, it’s considered one of the finest white peppers in the world. However, as tin mining expanded, many pepper farms were converted into mining areas, severely damaging traditional agriculture.

In recent years, dwindling tin reserves and fluctuations in global tin prices have led the Indonesian government to ban unregulated mining. This left many Bangka residents—who had long relied on tin for their livelihood—without income, sparking a rise in illegal mining that has worsened the island’s environmental problems. The good news is that local farmers have begun collaborating with university research centers to explore soil restoration techniques, aiming to return to a more sustainable way of life based on farming and fishing.

PRAYER

Heavenly Father, You commanded us to steward the land and its resources so that we might enjoy abundant life and unending blessings. Grant all peoples the wisdom to care for the earth and manage its resources responsibly. We ask that You be present with the people of Bangka Island, giving them a long-term vision for sustainability as they develop their mining, agricultural, and fishing industries. In matters of housing and livelihood justice, may the Indonesian government be granted divine wisdom to work with experts and create sound legal frameworks that balance economic growth with environmental protection. Raise up Your people on Bangka Island, and lead them to share the gospel with their family and friends. In Jesus’ name we pray, Amen.

Islam was introduced to Belitung in the 17th century and became the dominant religion. However, many Belitung people continue to practice animism. Shamans play a vital role in agricultural life, fishing, and marriage customs, acting as mediators between good and evil spirits. The people of Belitung believe that tin deposits are guarded by spirits and should only be mined by locals. This belief in the spiritual forces of nature has fostered a culture of environmental stewardship. Unique traditions have developed, such as shamans determining the timing of fishing to prevent over-harvesting, preserving forests as natural boundaries between villages, and restricting waterway development to conserve water resources.

Belitung was once called Billitonite, a name derived from the Dutch word for “black meteorite” (Zwarte Meteoriet), referencing the Australasian meteorite impact that occurred some 700,000 years ago. In 2021, UNESCO designated Belitung as a Global Geopark, drawing academic research teams and boosting the island’s tourism industry.

As tin resources decline and environmental awareness grows, the Indonesian government is preparing for a “post-mining era.” Belitung is actively seeking to transition its economy—preserving natural resources and promoting sustainable tourism. These efforts not only improve the quality of life for residents but also help guide the region toward long-term, sustainable development.

PRAYER

Heavenly Father, through news reports, we see that the Belitung people, miners, and the Indonesian government continue to clash over economic development. True fairness and justice in resource allocation and industry development have yet to be achieved in Belitung province. We pray that You would bless national and local leaders in Indonesia with gentleness, humility, goodness, and wisdom, enabling them to craft economic policies that lead to steady development for this beautiful island and ensure just treatment for all. Watch over the gospel work on Belitung Island, so that its people may come to understand the good news of Christ, no longer fear evil spirits, and be freed from the bondage of fear—finding true freedom and deliverance. In Jesus’ name we pray, Amen.

The Riau Malay people are distributed across the provinces of Riau and the Riau Islands. Their history can be traced back to the 7th century, to the Srivijaya Kingdom mentioned in ancient Chinese texts. At its peak, the kingdom's influence extended across the Malay Peninsula and the Sunda Islands. The Riau Archipelago is widely recognized as the homeland of the Malays, the birthplace of the Malay language, and the center of Malay culture.

The Riau Malays rely on fishing and agriculture for their livelihood, living in wooden houses along the coastline or in floating houses on the water. They primarily follow Islam but retain practices of folk magic and spirit worship. The Quran holds a central place in education and is a mandatory subject in schools, with parents placing greater importance on religious education than on secular subjects.

The standard of living for the Riau Malays is significantly lower than that of other ethnic groups in the province. They lack agricultural skills, basic infrastructure, and healthcare services. Immigrants from various ethnic groups, including Chinese, Minangkabau, Javanese, and Batak, have settled in the Riau Archipelago, altering the population structure, redistributing wealth, and leading to ethnic tensions.

PRAYER

Heavenly Father, we pray that You would guide the Riau Malays to draw near to You, quenching their spiritual thirst with Your never-ending living water. We ask that You send faithful workers, who, following the example of Jesus, will dwell among the Riau Malays, build relationships with them, and share the good news of the Kingdom. We also pray for experts and scholars from various fields to help improve the infrastructure, agricultural skills, and healthcare services for the Riau Malays. We ask that You raise up appropriate government officials who will establish fair policies and help resolve ethnic tensions in the Riau Islands. May You lead the disciples among the Riau Malays to become peacemakers, growing continually in Your grace and becoming witnesses of the Gospel. In the name of Jesus Christ, we pray, Amen.

The Talang Mamak people lead a simple life, primarily subsisting on rice and cassava, relying on fishing, hunting, and gathering for their livelihood. They are less focused on modern technology and education. They mainly reside in Indragiri Hilir District in Riau Province, speaking their own language but using Malay for communication with others. They typically build their homes from logs, tree bark, and bamboo, reflecting a philosophy of harmonious coexistence with nature.

Originally followers of animism, the Talang Mamak people were later influenced by Islam, calling their faith “Islam Langkah Lama,” or “Islam Old Path.” They believe themselves to be descendants of Muhammad, but they do not possess the Quran and maintain a tradition of oral transmission of their beliefs. They believe that Adam and Eve had nine children, one of whom, Datuk Perpatih Nań Sebatang, is their ancestor.

Currently, the Talang Mamak people face significant challenges. The government does not recognize their unique culture and religion. The religion field on identity cards does not allow for "Islam Langkah Lama" to be listed, and they are unable to obtain government-issued marriage certificates. Even the forests on which they depend for survival are being illegally cleared and encroached upon.

PRAYER

Heavenly Father, we pray that the Gospel flows like a fresh spring into the villages of the Talang Mamak people, and that the Holy Spirit opens their ears to hear and respond to the call of salvation. We ask that the Holy Spirit prepare their hearts, making the soil of their hearts ready so that the seeds of the Gospel sown by missionaries may take root. Lord, may Your grace nourish them, bringing true freedom to the Talang Mamak people! We pray that You move the Indonesian government to understand and respect the religion and culture of the Talang Mamak people, protecting their land and ensuring they have access to basic rights. We also ask that You stir the hearts of Indonesian Christians, that they may see the plight of the Talang Mamak people and respond to their needs. In the name of Jesus Christ, we pray, Amen.

The Asahan people live primarily in northeastern Sumatra. From 1630 to 1946, their ancestors ruled the Asahan Sultanate, which encompassed what is now the Asahan Regency. The title “sultan” reflects the strong influence of Islam in the region. Before Islam arrived in Indonesia, the Asahan people practiced animism. One of their key traditions was the Senandung Asahan, a wind-invoking ceremony in which fishermen called upon the wind god before setting out to sea, asking for a safe journey and a bountiful catch. Today, the ritual’s spiritual elements have faded, and it has taken on a more cultural and artistic form, often performed as entertainment.

Although many ethnic groups live in the Asahan Regency, the Asahan people coexist peacefully with their neighbors. Scholars have found that this harmony stems from a shared spirit of blessing, mutual help, and cooperation—such as helping one another build houses or prepare for community celebrations. Across ethnic lines, including the Asahan, people prioritize each other’s cultural needs, preventing customs or religious beliefs from becoming sources of tension.

PRAYER

Heavenly Father, thank You for showing us Your common grace in the Asahan Regency, where the Asahan people reflect the beauty of harmony in how they live peacefully with others. May the Holy Spirit move their hearts and draw them to You. Just as You once called Peter, Andrew, James, and John—fishermen by trade—to follow You, we pray today that You would also lead Asahan fishermen into deeper waters, that they might become fishers of people and spread the gospel among their own people. Strengthen the faith of Asahan believers so they may stand firm amid traditional beliefs and follow You with unwavering devotion. Raise up faithful and obedient workers from around the world to enter the Asahan community for the sake of the gospel. In Jesus’ name we pray, Amen.

The Deli people are a subgroup of the Malays, residing primarily in Deli Serdang Regency and in the outskirts of Medan, not far from Sumatra’s eastern coast. At first listen, the Deli Malay language sounds similar to Indonesian, but it is distinguished by a thick Malay accent and short, clipped pronunciation. In the past, the ancestors of the Deli people held great influence in Medan. They were wealthy, resourceful, and part of the ruling class. During the Dutch colonial era, the Deli community was known as a pioneering force in areas such as philosophical movements, and they were highly trusted and respected. In recent years, however, household income among the Deli people has steadily declined, and the younger generation is losing access to higher education. The elders now voice their concerns: “Who will carry on our culture?”

Regarding the Deli people's connection to Islam, scholars have described it with a striking metaphor: “like two eyes that cannot be separated.” Around 99.9% of the Deli population are Muslim, and they hold a strong belief in the supernatural. Their expression of Islam is often tinged with mysticism. Today, however, most Deli people live in urban settings and are influenced by outside cultures. Some no longer follow traditional practices or participate in Islamic rituals. The influence of Islam on the Deli community is gradually weakening.

PRAYER

Heavenly Father, thank You for creating the Deli people in Your own image, and for once blessing them with the wealth and wisdom to lead their region. May the younger generation grow up rooted in Your love, shaped by Your Word, and marked by Your continual grace. Lord, release the older generation from the anxiety of preserving their culture. Help them to see that Your desire is for the generations to learn from one another, to appreciate and support each other, and to be made whole together. We ask that You reveal Yourself to the Deli people as the one true Lord, and lead them to run wholeheartedly after You. May the Holy Spirit sustain the Deli Christian community and give them boldness to take up their cross in faith. Stir the hearts of believers everywhere to pray persistently for the Deli people, imitating Jesus in His patience and kindness. In Jesus’ name we pray, Amen.

One day, I had just finished hiking Mount Kerinci and was wandering through Kerinci Regency when I got lost in front of a traditional longhouse. A kind auntie tapped me on the shoulder and warmly invited me to her daughter’s wedding. She also gave me a tour of her family’s longhouse, which, she explained, had been passed down through generations. For major ceremonies like weddings, they temporarily remove the door panels to create more space. Following matrilineal tradition, her daughter and son-in-law would soon move into the room next to the one she shares with her husband.

She then took me to see the local musalla^* where a group of Kerinci villagers were gathered chatting. The auntie told me that most Kerinci people follow Islam. Besides the grand mosques, each village also has its own musalla, which serves both as a symbol of faith and a communal gathering place. Finally, she brought me to a traditional batik workshop. Holding up a piece of batik cloth with a tiger pattern, she smiled and said, “People from other ethnic groups say the Kerinci are tiger spirits, guiding lost travelers back to the path. What do you think?”

*A musalla is a smaller, open space for Muslim prayers, different from a mosque.

PRAYER

Heavenly Father, thank You for how precious the Kerinci people are in Your eyes. They bear not only the beauty of Your image but also Your creative touch, as seen in the intricate batik cloths they craft. Lord, call the Kerinci people home to You. Stir in them a hunger to know You—the God of gods and Lord of lords. May Your Spirit be with the very small number of Kerinci believers, that their lives may be deeply rooted in Christ, and that the fragrance of their faith would draw others to long for the gospel. In 2024, floods submerged parts of Kerinci’s villages, and the threat of active volcanoes still looms. We ask that local authorities would prioritize the people’s needs—rebuilding homes and strengthening disaster preparedness. In Jesus’ name we pray, Amen.

The Mandailing are a sub-group of the Batak people and have traditionally made their living through agriculture. For them, land is more than just a means of producing crops—it represents social status and identity. This is especially true of rice paddies. Since rice is their staple food, owning rice fields is like owning a luxury villa; those who do are held in high esteem within the community.

In the 19th century, Islamic clerics in Sumatra launched the Padri War, during which Islamic law was forcibly implemented in the Minangkabau region. Through this process, Islam spread into the Mandailing community. But as the saying goes, “While the mantis stalks the cicada, the oriole waits behind,” the Dutch soon followed, conquering the area and becoming the rulers of the Mandailing. In 1878, the Dutch introduced coffee cultivation, which led to rapid economic growth for the Mandailing people and gave rise to many Muslim merchants. These merchants invested heavily in spreading Islam.

Today, nearly all Mandailing people strongly identify as Muslims. Yet we believe God is still knocking on the door of their hearts and has prepared other Batak people^* to be good Christian neighbors among them.

*Most Batak groups have been evangelized, with the exception of the Mandailing and Angkola people.

PRAYER

Heavenly Father, though the Mandailing measure their worth by the land they possess, You have shown their true value by redeeming them at the high cost of Your beloved Son, Jesus. Lord, call to them with Your voice of love, stirring in them a longing to seek You—the Creator of all things. We pray You would send laborers into the lives of the Mandailing, finding bridges to the gospel even within the context of Islam, so that they may come to know You. Lord, according to Your will, may the seeds planted and watered by missionaries bear abundant fruit. May Batak Christians not only be good neighbors to the Mandailing but also collaborate closely with missionaries to develop culturally relevant gospel ministries. Let their lives be like a living Bible among the Mandailing, a beautiful testimony to the good news. In Jesus’ name we pray, Amen.

“Rendang has once again been named CNN’s No. 1 most delicious food in the world!” Rendang is a classic dish among us Minangkabau people—and the signature item at my uncle’s restaurant. As a young man, he left home and started a restaurant in Jakarta, perfectly embodying our ethnic group’s reputation for business acumen. Watching him smile in a TV interview, basking in his success, stirred in me a desire to leave home and discover who I really am.

But my situation is different from my uncle’s. As a woman, I carry the responsibility of inheriting the family legacy. I have to weigh my options carefully, and I care deeply about my family’s opinions. Thankfully, they’ve supported me. Life in a foreign city can be lonely, but every phone call with family gives me the strength to keep going.

One day, I invited a fellow Minangkabau friend to join me for a meal at my uncle’s restaurant. Just before we ate, I heard her whisper, “Dear Lord Jesus…” I couldn’t help but ask, “You’re a Christian? But aren’t all Minangkabau people Muslim? If you become a Christian, doesn’t your family cut you off…?” She smiled and said, “It’s a long story. Would you be willing to pray with me to Jesus—and then hear how He changed my life?”

PRAYER

Heavenly Father, as the Minangkabau people continue to pursue wisdom and excellence, may the Holy Spirit open their eyes to the truth that You are the ultimate source of all that is good. Through them, You have gifted the world with exquisite, flavorful cuisine; through their entrepreneurial spirit, You have provided jobs and prosperity to many. Lord, some Minangkabau believers who have chosen to follow Christ now face the pain and uncertainty of rebuilding their identities. Yet, You are the God who heals, the compassionate Father who stands at the door, waiting patiently for His children to return. May these believers, from afar, catch a glimpse of Your loving and welcoming presence, and may they run to You in peace and joy. Strengthen the hearts of the Minangkabau believers. Even when their families reject their faith, remind them that the One who reigns has granted them a new identity in Christ. May they grow strong, deeply rooted in Him, the Cornerstone of their lives. In Jesus' name we pray, Amen.

Bengkulu is a coastal city where the histories of war, colonization, and national independence intertwine. It once attracted the British, who built a fortress there, followed by the Dutch who took control, and later, the Japanese briefly occupied it during World War II. Before Indonesia's independence, the nation's founding leader, Sukarno, lived in Bengkulu for several years. This city is also the birthplace of First Lady Fatmawati, who sewed the first national flag of Indonesia.

Bengkulu not only carries the imprints of colonial powers, but it also embraces various ethnic groups: Malays, Minangkabau, Acehnese, Bugis, Bantenese, and Javanese, among others. The Bengkulu people were born from this rich cultural mosaic, and today, their population is around 70,000. The Bengkulu people highly value marriage and family life, with the three-generation household being their primary family unit, known for its deep bonds and strong sense of cohesion. The respected elders (Ninik Mamak) of each family form a council to lead the community.

Many Bengkulu people earn their living through fishing. Life at sea is unpredictable, and the blending of Islam with animistic beliefs provides comfort for them. Every year, during the first 10 days of the Islamic month of Muharram, they hold a harvest festival (Tabot) in honor of the Sea Dragon King (Naga Padoha), the guardian of the sea, praying for the safe return of the fishermen. However, it is a blessing that today, over two thousand Bengkulu people are followers of Christ.

PRAYER

Heavenly Father, Your love for all people is made evident in every word of Scripture, transcending race, culture, and custom, far beyond human imagination. With such love and faith, we ask that You move the hearts of Your followers, stirring us to pray for the Bengkulu people, for they are deeply loved by You. Strengthen the Bengkulu Christians, protect them in peace, and help them navigate the pressures and doubts that society places on their faith. Grant them courage and wisdom to share the Gospel with their people. We earnestly ask that You work in the Bengkulu people during their annual harvest festival, so that those seeking peace may see that You are not only the Lord of the seas but also the Creator of all things. True peace comes only from You. May the Holy Spirit lead them to receive the true Gospel, constantly seeking You. In the name of our Lord Jesus Christ, we pray, Amen.

The Mukomuko people, a matrilineal ethnic group of about 60,000, are scattered across the island of Sumatra. Their living environment includes not only the sea but also numerous rivers and swamps. Water has deeply permeated the collective memory of the Mukomuko people, ultimately becoming an object of worship. Also revered are stones, trees, and ancestors, all of which form an integral part of their animistic beliefs, coexisting with Islam.

As a member of the Mukomuko tribe, one can be a farmer, fisherman, or hunter. If you are skilled, you can also engage in rattan weaving or learn the local crafts, such as carving lighters. The Mukomuko people mainly cultivate rubber, cloves, and palm oil. To this day, their society is still governed by village leaders (Pasirah), who are responsible for collecting taxes. Interestingly, certain taxes, such as the cost of marriage or divorce certificates and proof of marriage, can be paid by working for the village chief for three days.

The language spoken by the Mukomuko people is similar to the Minangkabau dialect, initially influenced by Malay. As a result, their understanding of Indonesian is limited, making them seem like "foreigners" within Indonesia’s borders.

PRAYER

Heavenly Father, we ask that the Holy Spirit prepare our hearts to reflect the heart of Christ, continually remembering the Mukomuko people in our prayers. We lift them up to You, Lord, trusting them into Your loving hands. Thank You for Your boundless kindness and patience. While they seek peace in unknown gods, You have already made salvation available to them. We pray that You speak directly to their hearts, drawing them to turn to You and recognize You as the one true God. We ask that You provide adequate resources, particularly Indonesian-language teachers, to help the Mukomuko people better integrate into society and ease their struggles with isolation and difficulty. May You also send missionaries skilled in teaching the Indonesian language to reach and serve the Mukomuko people. In the precious name of Jesus Christ, we pray, Amen.