By: Rev. Dr. Atkin Zaku
Telling the truth about the ‘Success, Challenges and Progress of the ACoM’ can be of pride, satisfaction, humiliation and pain, difficult to swallow. We heard many of the goodies of the oldies, but little of the ungoodies. Revealing the success is easy but not the weaknesses. Nevertheless my congrates to the speakers of last night. I prefer to take the same trend tonight, but with a little more detail.
Melanesia
Like in many other mission fields, mission in Melanesia was the labour of love that called for sacrifice, commitment, dedication and faithfulness with no promises of worldly rewards. Anyone looking for gold or silver or trade, Melanesia was not the right place to look for them. It has none but what can be offered by Melanesia however were ‘savages full blown’. ‘Savages full blown’ can mean: Taking human flesh as a delicacy; tribal/island warfare as a game; retaliation as a means of peace; strangers can be almost total enemies; unhygienic living was the way of life; geographical boundaries means cultural and language differences as justifications for enmity; and love can be interpreted in abnormality.
Besides, the Melanesia Mission’s littleness, isolation and risks, counted as disadvantages were ironically important and advantageous. They indeed offered one of the most exciting mission field in the universe. Less wonder Melanesia was crowned with wealth of adventure and excitements of romance and vulnerabilities of many kinds. But these are rightly the unacceptables in mission let alone the Melanesian Mission.
Ironically, these unacceptables can be seen as the right food for the mission, for the gospel and for Jesus. They provided foundational nutrients that stimulate mission always to be alert. Again this is irony. Without them, mission can be stagnant, mission can be boring, mission can even be dead, and mission can be futureless, having nothing to look forward to, especially in terms of SALVATION. The gospel carrying Jesus would be merely another yolk/burden. The disciple call to evangelise the world embedded in the Great Commission Matt 28 … “Go out into the world and make disciples of all nations by baptising them in the name of the Father, of the Son and of the Holy Spirit” can merely be empty words.
However the Great Commission is not an isolated theological and mission requirement. It means believing all the dogmas of Christianity, inclusively the very central themes of Jesus as the messiah. That we must understand to stimulate our faith in Jesus primary purpose … being the Salvation broadly made known to us by the “Cross and the Empty Tomb”.
In Melanesia there had been several strategies in going about mission since its establishment. Every strategic methods were never easy or unchallenged, but they were spiritually-filled adventures, romances and experiences. Not all strategies brought successes either, but there were also weaknesses and failures. At the worst even death was a susceptibility under these strategies. Mission is a highly contagious and expensive enterprise. But that was mission, made and shaped in the way that provided the preparedness of life sacrifice. Melanesia as said before was a high risky ground. But at the same time Melanesia had offered the right food for the mission – many times distasteful of course but often joyful and full-filling.
Death therefore has a place in mission because it had been insured – its insurance premium have already been paid to the full by Jesus Insurance Enterprise. An insurance that corruption has no place. Bankruptcy was not in its world, Jesus was the sole proprietor and sole administrator. All that is required of us then is to provide little good management that would control our own risks. This can be done in many ways embedded in the Christian principles often used and heard “Love, Believe and Obedience”.
This is God’s ministry and many who are on this path have experienced joy and blessings in midst of difficulties, dangers and miseries. Fortunately many people often did not record the misfortunes, but rather recorded merely the ‘gratefuls’. No matter what the situations were like, the very nature of mission have always been an ‘attractive and craving assignment’. The attractiveness of mission is mysterious, because the gospel is mysteriously attractive, hence Jesus is mysteriously attractive. This can be proven as the staff requirement generally was never in desperation. Highly intellectual men and women who could have been privileged for lucrative offers in the civilised financial world were always ready to take up responsibilities when required. For who would stand up against the call of Jesus who is God? After all Jesus promised many times in different circumstances directly or indirectly, that a hundred fold reward was waiting for those who followed him. (Mtt 19:29). This was a ‘holy offer for a holy pride reward’.
Bishop George Augustus Selwyn
Bishop Selwyn was a noble man with a noble vocation. Be told this is not the biography of Selwyn, we heard that many time. It is something else. I want to convince myself let alone you, that Bishop Selwyn was one important – probably the most important person in the Melanesian Church regardless of his ‘gone long time ago’. In two of my writings, and with due respect to the many of his successors, Bishops, clergy and laity, I argued that Bishop George Augustus Selwyn Mission was almost the entire foundation of the Church of Melanesia. But unfortunately he is seldom presented in the Church – the best we know and remember him is that he existed in 1840s. He is a lesser remembered icon of the Church. He is the hidden face behind the ongoing development of the Church. Frankly but erroneously, very little of yesterday’s and today’s successes and progress are mapped against Selwyn, of course also with its challenges and difficulties.
Tonight for appropriate reasons, I will take Selwyn as the benchmark to measure the ongoing church development.
Bishop George Augustus Selwyn was the founder of the Melanesian Mission. For this reason, taking Selwyn as a benchmark for our story in Melanesia is appropriate. With all that had been already known about Melanesia as mentioned earlier, and with all that was still uncertain about Melanesia, we still can almost account vividly the many risks in waiting for Selwyn in Melanesia. However, God has given Selwyn the charisma to face these risks, and of course, Selwyn in reality overcame these threats. As pioneer, he was victorious. Many of Selwyn’s visionary stories however happened much later – after he left New Zealand and Melanesia. But even today Selwyn had not left us… he is here indirectly through his many legacies/inheritances.
In the course of Selwyn mission, he formulated three important philosophical principles. These were the natures of mission universally accepted by all different kinds of missions, only that the terms may have been different from one mission to another, or that priorities can vary as well. Selwyn used these principles in planting Melanesia. With same principles others who came after were waterers/irrigators, and with the same principles still, we are the reapers today. Some changes would have been inevitable of course. Behind all is God.
Bear in mind, Selwyn was an Englishman, shaped by western civilisation incorporated with western Christian principles. That did not hinder his ability to adapt the Melanesian circumstances. Much of his energy, wisdom, vision, knowledge, and skills were spent on attempting to shaping the Melanesian Mission, to be as much as possible Melanesian in nature and character. This was based on the ethos of “Catholicity in Faith and Melanesian in form”. In doing so, the Melanesian Mission adapted the principles which are still applicable today, owed greatly from Selwyn. Of course with the distribution of his wealthy heritage, indeed Selwyn had the spirit of self-denial and unselfishness for the love of the gospel and love for Melanesia. Once when he was accused of being biased by both the Pakeha and Maori, Selwyn told them that he was half-cast – both a Pakeha and Maori. Would he not have said the same for Melanesia. Of course he did, not in words but in his deeds, spoken in volumes today. Indeed full of immeasurable love for Melanesians, I would not mind describing him as the ‘father of Melanesia’ and in that sense he was a white version of Melanesians – your version and my version. We have inherited names why not our colours?
True Religion
Melanesian traditional belief was animism, practised in several ways by different people in different locations of habitat. This was heathenism but one that helped to prepare to some extent, the adaption of Christian Spirituality. Subsequently this is building up the church – the body of Christ through learning Christian Life principles. Melanesians were taught to know God, Jesus and the Holy Spirit replacing old traditional gods. Development to this regard were various that we cannot exhaust. I will pick some prominences which I think would be the answers to the subject tonight. They are not direct answers but I leave that purposely for your interpretation. Still they are brief as time would not allow us to discuss in details.
- Generally the translation of the Bible into some native languages so that people can read the Bible in their own languages was the common understanding. The same also was given to Prayer Books and other religious materials. Mota then was the first mission language, slowly evaded by English when schools became a little well established. The Printing Press played an important role to this regard. These were important first hand tools for mission in the propagation of the gospel. Selwyn is still in control. The Prayer Books and religious material are printed by the Provincial Press under Selwyn’s financial ability. This is a progressive and a successful story.
- Selwyn’s ‘Remote Control’ policy took the Melanesian Mission to three locations from 1849 to 1867, before arriving in the actual soil of Melanesia in 1920. The Melanesian Mission was then for about 75 years was in two foreign land. This policy of course affected the Mission in various ways, but Selwyn also had plans that he think should have positive result. It must be noted that Selwyn appeared to have nothing much, yet did have much indirect say in the affairs of Melanesia under the above policy. This was a policy designed for a safe and healthy ministry, only to be interfered by the breaching of the “COMITY Principle. How would you rate this – as success or weak?
Selwyn however seriously considered Melanesia as inevitably dangerous and that precaution must also be seriously taken. Travelling across dangerous seas to be among one of the most savages people and culture with unpredictable circumstance for the sake of the gospel was merely not in pretence, accusing him as a holiday traveller.
By this period there were already 8,929 baptised converts. Within this number, there were 122 schools manned by 381 teachers. There were 2 Melanesian priests and 7 deacons. These data however did not meet the satisfaction of the pessimistic. Whilst on the contrary, optimists did realised the difficult circumstances, thus accepted the facts that warranted a slow conversion. They were quite happy with the slogan “God is never in a hurry”.
- Whilst conversion was taken to Melanesia by European missionaries, there was to be the time coming when Melanesians will take up the responsibility. Hence the ‘People Movement’ also referred as the ‘Melanesian Antioch’ was one of the important and effective methods for conversion. This was the role of the converted converting the unconverted. Backing this concept was the methodology of the ‘training Melanesians to be teachers of Melanesians’, a method began by Selwyn and continued to be borne by Selwyn through the religious communities and the clergy.
The aim to be teachers was not merely restricted for schools in its real term, but it must be understood in the broader sense. This would mean training Melanesians for the holistic life of the mission, so teachers were to become teachers; become priests and catechists; become healers, become engineers; doctors and nurses… This is reversing the concept of the ‘black net floated by the white corks’, so that the black net would now be floated by the black corks themselves. This was the system first laid by Selwyn
- By 1926, the Melanesian Brotherhood was founded by Ini Kopuria, a Melanesian himself. It was a Melanesian religious order tailored for Melanesian context. Its dress cord was Melanesian. Its hospitality – nature was Melanesian. Its disciplinary processes were Melanesian… This religious order for many years however did not qualify under international standard to be recognised as a religious order. The absence of external recognition was however of little importance for Melanesia. What was important was the role it did and the recognition and the pride given to it by Melanesians themselves. Importantly the MBH being unique became the identity and icon of the Anglican Church of Melanesia. It was finally given the blessing of recognition it deserved. This was one of the greatest achievement in the 20th Century in Melanesia.
- The WWII can be in conjunction to the story Selwyn, others and Melanesia. About eighty years prior to the American/Japanese war, Selwyn who took the risks across the dangers of the vast Pacific ocean, not for pleasure or excitement or wealth, but to bring about Salvation to the whole of Melanesia that was in darkness in full. This was a war between God and Satan, between love and hate, and Selwyn and the world of temptation. Equivalent, the WWII was the most terrible happening in the islands. It matched no tribal war, no inter-district war and no inter-island war. American Japanese war was for the defence of their political, economical and social agendas. Thousands of both sides were killed. This was their priority and that lives were justifiably sacrificed they thought.
Comparatively, missionaries who risked their lives during the war did so in defence for the gospel, for the church and for Melanesia, – not for America, not for Britain, not for the Allies. History of war beginnings by Melanesians themselves, regardless of their primitiveness had returned, but this time by foreigners with modern war strategies fought in modern arms, never experience before. Churches were destroyed, Tabalia destroyed, MBH scattered and ceased, villages abandoned, natives psyche affected … This was civilisation but it came with a cost – destruction and death. Rehabilitation and reconstruction were indirectly met by Selwyn. Please your choice … was this a progress or achievement of what…
- By 1963, two Melanesian Bishops were consecrated as Assistant Bishops. They were Bishop Leonard Alufurai of Malaita and Bishop Duddely Tuti of Isabel. Simple as they were but they tell us about the future of the Church and its independence. Their consecration was a indirect detailed story of the inauguration commemorated today. In a session in America amongst the first nation people, Selwyn in the strongest term emphasised saying “Don’t tell me there is a race incapable of administrating God’s Church anywhere in the world”. In the context of Melanesia, Selwyn said.
“He was looking forward to the time when the church will have its own bishops and clergy in the church”.
The vision of Selwyn became a reality in 1963 when Alufurai and Tuti was consecrated. The diocese then was divided into two regions – Central and Eastern that were under their episcopal care. Vanuatu was then a religion cared and directly came under the diocesan Bishop. This was progressive towards the church that would become local and native. It became a success of course.
- By early 1970 the new modern Cathedral was completed. It was one of the achievements before independence. This was an important instrument preparing for affirmation of the church’s ‘Unity in Diversity’, making the theological understanding of Body of Christ real. Malaitans came with their ‘arua’, Isabelians came with their ‘korapau’, Guales came with their ‘vele’, Temotuans came with their ‘wildman’, Ni-Vanuatuans with their ‘Suke’, Makirans came with their ‘wasi’, Gela came with their ‘holy lime’, With the destruction of their traditional colours they came combined to make a new colour. Colour that was so bright and beautiful, nothing that can overcome. The Cathedral was indeed an inspiration and was charismatically invitational. No boundaries, no barriers but love, peace, unity and joy, making it not only a religious sanctuary but also national. Bishop John Wallace Chisolm said at the Dedication or Consecration … “The Cathedral is not an ordinary building but national shrine belonging to the whole Protectorate”. Ecumenism in solidarity was the call.
Sound Learning
This was the principle aiming at developing the right mind of Melanesians. Bishop Selwyn knew well that the church would need Melanesians who are educated to administer the affairs of the Church. This convinced Bishop Patteson and others who followed after. However the outlook went beyond the work of the church, extending its hands for Melanesians to become leaders of government, private enterprises and villages. This became obvious in the early 20th Century at the arrival of the Colonial government. One example was Ini Kopuria who joined the Native Constabulary after Pamua and Norfolk Island.
- First schools were formed to cater for all works necessary for life. These were schools in Mission Bay Kohimarama, Norfolk Islands and the initial ones in Melanesia. Generally there were three kinds of schools incorporated into one institution. Theology as we discussed earlier under ‘True Region’, academic was on the three Rs through ‘Sound Learning’, and trade was in the workshop, farms and plantations through ‘Useful Industry’.
- By the 1930s, three level of education existed: i. Village Schools; ii. District Schools; iii. Central Schools. There had been problems faced by these schools but they went on as there were no alternatives. By the end of 1950s the Church realised the importance of ‘Specialisation’ but in simplicity.
At the time specialisation took place, Pawa, Alangaula, Maravovo and others became formal educational schools. Siota became the school of Ministerial and Theology. Taroniara became the Vocational Training School. This period also further stimulated women in education, though women education had already started whilst in Norfolk. This was an important beginning of cultural and social break-through. Very small and unrecognisable though, women at least had been given a new chapter in life.
By 1960 there were improvements, with some clarity in the education structure and policy of the government. The government however was still not very unhelpful until in the early 1970s. We heard that last night with its difficulties and the progresses.
- Teachers had always been the one greatest need in Melanesia. Whilst European teachers sacrificed their lives in Melanesia, there had always been in their mind the principle of Selwyn that one day, these Melanesians will become teachers themselves who will teach their own people. For this reason, there were teachers’ Training Institution. Alangaula was the Mission’s teachers training institute before the 1960s. It was moved to Maravovo in 1961. By 1971, the church again opened up Hautabu for the training of men and women for Primary Education teachers. This institution was mainly for Senior Primary Schools drop-outs who were unable to have places in the few Secondary Schools. The founding of the Government Teachers Training at Kukum (BSITC) in 1957 also affected mission teachers in many good way.
- One of the major changes as a result of sound learning principles was the establishment of a Co-education institution in Selwyn College. In that by 1970 the establishment of Selwyn College gave boost to many areas in life. Boys and girls joined and shared together in many ways – classes, prayers, garden work, play … Close to other Church Schools such St. Joseph, Betikama and KG 6 was an extra bonus where competitions in games, sharing of prayers, participating in social and religious activities and learning together were advantageous. Students were exposed to towns and work places. Education at this stage provided a big shift. Employment in variety and gender balance started to be evident. Girls started to make their presence felt in Honiara because of education resulting in work training and actual employment. This was modernism in education and had impacted education and life-style of today. The Church is proud to have contributed to this. Selwyn made this possible, making the college worthy to be named after him.
Today the principle of ‘Sound learning’ had affected the development of the church and nation. The gospel had been translated, so as the prayer book. English became somehow took over Mota, and that evangelisation had been one major mission vocation. More clergy are ordained and more laity had taken their rightful places in both the church, the government, non-government and village communities.
Useful Industry:
This was the principle covering the best uses of resources that would enhance better life. First this included the right uses of tools for the right types of work, e.g. the use of carpentry tools with woods, garden tools in the gardens, the rearing of cattle, pigs and chickens. The right use of land and the right use of body e.g. hands. These were part of “useful industry”, a training whilst in New Zealand and Norfolk Islands. Some thought of “Useful Industry” as being in relation to the work of Jesus as a carpenter. This is too limited hence subject to debate.
“Useful Industry” however became more extensive when the mission was moved to Melanesia. The following became important aspects of this principle:
- The shipping department was inevitable for without shipping mission work will not be executed. Someone said the shipping service was the blood life of the mission. Shipping was crucial for missionary Bishops and clergy, stores, equipment, machines, the doctors, nurses, the sick throughout the scattered islands. From the beginning Selwyn was a man of the sea. That was his mission, Udine being the first ship used. Others including the few Southern Crosses came by way of contributions and donations. The latest ones were probably Selwyn given more particularly the latest. There is no doubt the operation and maintenance costs were almost 100% Selwyn borne.
- There were stations and schools to be maintained in terms of radios, generators, tractors and vehicles. For this reason the training for local seamen; the training ship-writers; the training ship engineers and electricians was inevitable. Taroniara became the centre for these engineering undertakings beginning in the 1930s. Taroniara gained popularity as years passed.
- With the Mission station establishment, building became very important. Hence builders, maintenance workers became very necessary. The islands being very vulnerable to cyclones and earthquake made buildings also very vulnerable. The Mission with its carpenters were great assets to such situation.
- The Printing Press at last was in Taroniara. It did a great work in the printing of church prayer books, bibles, church publications and newsletters. For a long time many years ago the Press so as Taroniara shipping were liabilities under mis-management. Its pleasing to know the tide has reversed – making them becomes assets. The same also was with the plantations. By 1960s schools had rice farms and machines, cattle, pigs… And students learned of looking after these animals. Daily milking of cows were also done that supplied for both teachers and students. The aim was for self-reliance.
With these information, the ethos of Bishop George Augustus namely the ‘true religion. Sound learning and useful industry were very important beacons for the Church engagement in mission to Melanesian. As much as they worked in the past, many people still believe their appropriateness today. The church in its present structure of course has provision for these three important principles.
The Melanesian is a long story, revelation made only by history that cannot be changed, but subject to old and new interpretations. That is our role that we need to undertake seriously. Today we do that to make sense of what it means to reflect the on the 50 anniversary of the Church. We might failed yesterday but can we reverse the tide now? Still so far on what we have are very insufficient.
God bless Vanuatu. God bless Solomon Islands. God bless the Anglican Church of Melanesia. With the blessing offered and assured, I hope this will not be first and the last. It must continue as a annual event. Congratulation!