The church as a social institution is also a system in which it consists of various elements that are structured and function as they are, like a body consisting of various members and each member has a function to work complementary to each other. So even though there are many members but one body which in the language of the Apostle Paul is called many members but one body (1 Corinthians 12:1-31). Brick (1937) views society as a system that is functionally integrated into an equilibrium, this view emerges through a perspective that equates society with biological organisms. Because humans have a very high interdependence with one another. So functionally they must complement each other. And the functional requirements in the community system both structurally and socially are in the form of embodiment of values and adjustment to the environment.
From this basic concept, as social beings, humans always interact with one another anytime and anywhere, humans can build good relationships personally, with family, organizationally, and in official services. Personal relationships tend to be in the family, social, business, political, religious, as well as in organizations or services. All of these relationships can be built well and feel good, cool, and uplifting if started or built from heart to heart. Because heart-to-heart relationships always prioritize honesty, sincerity, justice, togetherness, and uphold human values. From there, sincere affection, mutual trust, mutual help, respect, love, and complement for one another will be built. This relationship can work well if all parties think healthy and positive. In this context, no one should try to gain victory or advantage on their own or unilaterally, there should be no discrimination, and so on, all must work together to achieve a common goal (Suprayogo, 2016).
However, it is undeniable that in a rapidly changing and dynamic world, heart-to-heart relationships tend to shift from pocket to pocket, brain to brain, and door to door.
The Indonesian Christian Church in Papua in a synod, classical manner and the congregation together with competent stakeholders need to sit together with one heart, share the same thoughts in love to map out church problems comprehensively and fundamentally from various aspects of life because that is why the church is here to answer problems. the essence of indigenous peoples.
In particular, churches (synods, classics, and congregations must review and reformulate church programs that address the real needs of the congregation, one of which is in the aspect of economic empowerment to improve welfare. It is important to remember to design empowerment patterns, approach patterns, implementation patterns, monitoring, evaluation, and follow-ups that are carried out in a transparent, professional, and accountable manner.
To start a change for the better, the GKI synod assembly in Papua has to program a pilot congregation, at least one class/region there is one congregation that is used as a model for the economic development of indigenous peoples accompanied by assistance, clear evaluation, and follow-up. In each pilot indigenous community, there must be a transparent, professional, and accountable mentoring system with a model of one assistant protecting 12 heads of families who are trained, fostered, assisted for business development. Of course, this must be done by utilizing the potential human resources in the congregation, if not, must be looked at from other congregations or involve government or related government agencies who are concerned with the economic development of indigenous peoples.
Along with that, synods, classes, and congregations need to prepare reliable, honest, and competent human resources and can implement the economic empowerment of indigenous peoples in a sustainable, precise and correct manner. The church must open a room for dialogue and a heart-to-heart approach and carry out continuous, transparent, and professional collaboration with various parties, especially local governments, customs, youth shops, other stakeholders as well as domestic and foreign private institutions to support and complement each other. for improving the welfare of society.
Development is not just a matter of physical change, but primarily about human development, and the development process must be following the principles of justice and respect for cultural values. So don't turn your village into a city, but turn your village into a city. Don't build Papua in the Jakarta style, but build Papua in the Papuan style. Therefore, Papua must have an accurate mapping of the potential of natural and human resources and have a Papuan version of a development master plan for the short term of 50 years and the long term of 100 years for future generations.
The church must be able to stand in the forefront to uphold justice, truth, and love and to enforce the laws and regulations in this republic fairly and correctly, including in the economic field. The concrete role of the church in economic empowerment is to facilitate indigenous peoples to be able to recognize and develop their potential and their environment for economic improvement, and the church continues to motivate, support, and pray for the efforts of indigenous peoples to increase because during these efforts God is present. It is in this context that the church is called a blessing to its indigenous people.
The importance of maximum natural resource management starting from the environment itself; home yards, gardens, and the surrounding environment that have the potential to be managed, so that the community no longer sells land to other parties but tries to manage it well. For this reason, proper mapping of the potential of resources is needed, mapping of the potential of competent human resources in their fields is needed for empowerment and assisting the community in long-term business management. The importance of strong financial support or support along with training and assistance in managing funds in a professional, transparent and accountable manner.