Conclusions
The church as a social institution is also a system in which it is composed of various elements structured and functioning as they are like a body made up of various members, and each member has the function of mutually beneficial to one another to complete. So although there are many members, one body, which in the language of the apostle Paul is called many members but one body (1 Corinthians 12: 1-31). Brick (1937) regards society as a functionally bound system in a balance; this view arises from a perspective that equates society with biological organisms. Because people are very interdependent. So they have to complement each other functionally. And the functional requirements in the community system, both structurally and socially, are embodied in the form of values and adaptation to the environment.
Because of this basic idea, people interact with each other as social beings always and everywhere; people can build good relationships personally, with families, organizationally, and in service. Personal relationships are usually found in the family, in social, business, political, religious as well as in organizations or services. All of these relationships can be well built and feel good, cool, and uplifting when started or built heart-to-heart. Because heart-to-heart relationships always have honesty, sincerity, justice, togetherness, and the preservation of human values in the foreground. From there, sincere affection, mutual trust, mutual help, respect, love, and complement for one another are built. This relationship can work well when all parties are healthy and positive. In this context, no one should seek victory or advantage alone or unilaterally, there should be no discrimination, and so on, everyone must work together to achieve a common goal (Suprayogo, 2016). However, it cannot be denied 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.
Recommendations
The Indonesian Christian Church in Papua on Synod, classical and the congregation together with competent actors must sit together with one heart, share the same thoughts in love, to sketch church problems comprehensively and fundamentally from different aspects of life, for that is why the church is here to answer problems. the essence of indigenous peoples.
Churches (synods, classics, and parishes) in particular need to review and reformulate church programs that address the real needs of the parish, one of which is economic empowerment to improve well-being. It is important to remember to design empowerment pattern approach pattern implementation patterns, monitoring, evaluation, and follow-ups, which are transparent, professionally, and responsibly conducted
To initiate a change for the better, the JSB-synod needs in Papua one Program the pilot community, at In at least one class/region there is a community that is used as a model for the economic development of indigenous peoples, accompanied by support, clear assessment and follow-up. In every indigenous pilot community, there must be a transparent, professional, and accountable mentoring System with a model of an assistant protecting 12 heads of family who are trained, nurtured, and supported for business development by utilizing the potential human resources in the community, if not, needs to be reviewed by other communities or the government or related government agencies involved dealing with the economic development of indigenous peoples.
In addition, synods, classes, and congregations must provide reliable, honest, and competent human resources and implement the economic strengthening of indigenous peoples in a sustainable, precise, and correct manner. The church must open a space for dialogue and a heart-to-heart approach and support and complement one another, continuous, transparent, and professional cooperation with various parties, in particular local governments, customs, youth shops, other actors, and domestic and foreign private institutions. to improve the welfare of society.
Development is not just about physical change, but primarily about human development, and the development process must follow the principles of justice and respect for cultural values. So don't turn your village into a city, but your village into a city. Don't build Papua the Jakarta style, build Papua the Japanese style. Therefore, Papua needs to have an accurate mapping of the potential of natural and human resources and 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 be at the forefront of upholding justice, truth, and love and of justly and correctly enforcing the laws and regulations in this republic, including in the economic sphere. The specific role of the church in economic empowerment is to enable indigenous peoples to recognize and develop their potential and environment for economic improvement, and the church continues to motivate, support, and pray for indigenous peoples' efforts to increase because during these efforts God is present. In this context, the church is referred to as a blessing for its indigenous people.
The importance of maximum management of natural resources begins with the environment itself; House courtyards, gardens, and the surrounding area that have the potential to be managed so that the community no longer sells land to others but tries to manage it well. It is for this reason that an adequate mapping of resource potential is needed, a mapping of the potential of competent human resources in their fields is necessary for empowering and assisting the community in long-term business management. The importance of having strong financial support or assistance along with training and assistance in managing funds in a professional, transparent and accountable manner.