This document provides an overview of patterns of conversion in Melanesia, with examples. It discusses 3 main patterns: Protestant conversion focused on education and individual faith decisions; Roman Catholic conversion aimed to convert communities through baptism and ritual; and conversion through indigenous religious movements addressing specific problems. Examples from Irian Jaya describe rapid Dani conversion sparked by burning fetishes, and a dream experience that catalyzed conversion on Roon island, blending Christian and traditional religious symbols. Conversion involves both continuity of symbols and discontinuity in accepting new beliefs.
The document discusses the history and growth of Christianity in Africa, South America, Asia, and other parts of the world. It notes that Christianity was initially spread through western missionaries establishing schools and hospitals and empowering local leaders. Over time, indigenous churches formed and experienced rapid growth as leadership transitioned fully to local people. The sequence often involved an initial planting of seeds, a period of local training and education, a crisis that forced transition to local control, and then tremendous expansion under indigenous leadership. Key factors in various regions included engagement with local cultures, education/healthcare, empowering local people, and addressing the needs of both the poor and elite.
The document summarizes the core religious values and practices of major religions in the Philippines, including Catholicism, Protestantism, Islam, Buddhism, and indigenous religions. It discusses their beliefs in God/gods, principles, and sacred rituals. For example, it notes that over 90% of Filipinos are Christian, with 81% being Roman Catholic who value the primacy of God, sanctity of life, and common good. Islamic practices include daily prayers, fasting during Ramadan, giving to the poor through zakat, and the Hajj pilgrimage to Mecca. Indigenous religions involved practices like blood sacrifices, divination, and using amulets.
The document discusses the Catholic Church's hierarchy and history of handling sexual abuse cases. It describes how secrecy and cover-ups have inhibited healing and enabled further abuse. While some spoke out against abuse centuries ago, more recent cases were often concealed, and abusive priests were sometimes allowed continued access to children. Surveys found many Catholics believe the Church prioritized its image over solving the problem. Victims have increasingly utilized the legal system and media to seek accountability and prevention of future abuse.
The document summarizes the major religions practiced in the Philippines. It begins by stating that approximately 90% of Filipinos are Christian, mostly Catholic, but also including Iglesia ni Cristo, Protestants, and others. Prior to colonialism, animism was widely practiced among indigenous tribes. While most Filipinos are now Christian, some indigenous beliefs involving spirits and nature worship still exist. Other religions in the Philippines include Islam, Buddhism, Hinduism, Judaism and the Mormon faith.
Christianity has had a major impact on the Hmong community in several ways:
1) Missionaries introduced Christianity to the Hmong in China in the late 19th century, with some Hmong converting for hope amid oppression.
2) However, early conversions were also accompanied by confusion as some Hmong misinterpreted biblical teachings.
3) The introduction of Christianity challenged Hmong cultural and religious traditions and identity, and caused divisions in families and communities between those who did and did not convert.
This document discusses the political influence of religion and religious organizations. It defines religion as a system of beliefs, practices, and documents that shape people's way of life. The church is defined as a community of believers in a specific religion that also represents a social structure. Religious groups have motivated political actions like revolutions. In pluralist democracies like the Philippines, religion is an important part of political culture and churches can be involved in elections, policymaking, and interest articulation within the separation of church and state. The major politically influential religions in the Philippines are Catholicism, Islam, and Protestantism, with the Catholic Church historically playing a prominent political role and religious groups influencing elections.
Christianity has a long history in India dating back to the 1st century AD when the Apostle Thomas first arrived and established several churches. Over subsequent centuries, various missionaries and travelers helped spread Christianity throughout coastal regions and communities converted from Hinduism and Judaism. While persecution arose in later centuries, the Christian population remained concentrated in coastal areas. In the 19th century, British colonial policies reluctantly allowed missionaries to enter and their social work helped promote conversions, especially among lower castes and tribes. Today Christianity continues to see both conversions and losses of adherents in India.
Christian Community Development 1: Eight ComponentsRobert Munson
The document outlines eight principles of Christian Community Development (CCD) according to a paper by Dr. Wayne L. Gordon. The principles are: 1) Relocation - live among the people, 2) Reconciliation - reconcile people to God and each other, 3) Redistribution - share resources with the community, 4) Leader Development - develop local leaders, 5) Listen to the Community - focus on their needs and assets, 6) Church-Based - involve the local church, 7) Wholistic Approach - address all aspects of people's lives, and 8) Empowerment - empower people rather than create dependency. The document discusses each principle in 1-2 paragraphs.
The document discusses the history and growth of Christianity in Africa, South America, Asia, and other parts of the world. It notes that Christianity was initially spread through western missionaries establishing schools and hospitals and empowering local leaders. Over time, indigenous churches formed and experienced rapid growth as leadership transitioned fully to local people. The sequence often involved an initial planting of seeds, a period of local training and education, a crisis that forced transition to local control, and then tremendous expansion under indigenous leadership. Key factors in various regions included engagement with local cultures, education/healthcare, empowering local people, and addressing the needs of both the poor and elite.
The document summarizes the core religious values and practices of major religions in the Philippines, including Catholicism, Protestantism, Islam, Buddhism, and indigenous religions. It discusses their beliefs in God/gods, principles, and sacred rituals. For example, it notes that over 90% of Filipinos are Christian, with 81% being Roman Catholic who value the primacy of God, sanctity of life, and common good. Islamic practices include daily prayers, fasting during Ramadan, giving to the poor through zakat, and the Hajj pilgrimage to Mecca. Indigenous religions involved practices like blood sacrifices, divination, and using amulets.
The document discusses the Catholic Church's hierarchy and history of handling sexual abuse cases. It describes how secrecy and cover-ups have inhibited healing and enabled further abuse. While some spoke out against abuse centuries ago, more recent cases were often concealed, and abusive priests were sometimes allowed continued access to children. Surveys found many Catholics believe the Church prioritized its image over solving the problem. Victims have increasingly utilized the legal system and media to seek accountability and prevention of future abuse.
The document summarizes the major religions practiced in the Philippines. It begins by stating that approximately 90% of Filipinos are Christian, mostly Catholic, but also including Iglesia ni Cristo, Protestants, and others. Prior to colonialism, animism was widely practiced among indigenous tribes. While most Filipinos are now Christian, some indigenous beliefs involving spirits and nature worship still exist. Other religions in the Philippines include Islam, Buddhism, Hinduism, Judaism and the Mormon faith.
Christianity has had a major impact on the Hmong community in several ways:
1) Missionaries introduced Christianity to the Hmong in China in the late 19th century, with some Hmong converting for hope amid oppression.
2) However, early conversions were also accompanied by confusion as some Hmong misinterpreted biblical teachings.
3) The introduction of Christianity challenged Hmong cultural and religious traditions and identity, and caused divisions in families and communities between those who did and did not convert.
This document discusses the political influence of religion and religious organizations. It defines religion as a system of beliefs, practices, and documents that shape people's way of life. The church is defined as a community of believers in a specific religion that also represents a social structure. Religious groups have motivated political actions like revolutions. In pluralist democracies like the Philippines, religion is an important part of political culture and churches can be involved in elections, policymaking, and interest articulation within the separation of church and state. The major politically influential religions in the Philippines are Catholicism, Islam, and Protestantism, with the Catholic Church historically playing a prominent political role and religious groups influencing elections.
Christianity has a long history in India dating back to the 1st century AD when the Apostle Thomas first arrived and established several churches. Over subsequent centuries, various missionaries and travelers helped spread Christianity throughout coastal regions and communities converted from Hinduism and Judaism. While persecution arose in later centuries, the Christian population remained concentrated in coastal areas. In the 19th century, British colonial policies reluctantly allowed missionaries to enter and their social work helped promote conversions, especially among lower castes and tribes. Today Christianity continues to see both conversions and losses of adherents in India.
Christian Community Development 1: Eight ComponentsRobert Munson
The document outlines eight principles of Christian Community Development (CCD) according to a paper by Dr. Wayne L. Gordon. The principles are: 1) Relocation - live among the people, 2) Reconciliation - reconcile people to God and each other, 3) Redistribution - share resources with the community, 4) Leader Development - develop local leaders, 5) Listen to the Community - focus on their needs and assets, 6) Church-Based - involve the local church, 7) Wholistic Approach - address all aspects of people's lives, and 8) Empowerment - empower people rather than create dependency. The document discusses each principle in 1-2 paragraphs.
Christianity has a relatively short but influential history in Korea. It was first introduced in the late 16th century through contact with Chinese Catholics and missionaries, but faced heavy persecution in the 17th-18th centuries. Protestantism arrived in the late 19th century and both forms grew rapidly in the 20th century, with over 30% of Koreans now identifying as Christian. Korean Christianity differs from Western forms through its large megachurches and strong Presbyterian influence. It has contributed greatly to Korean society through education, healthcare, and social reform.
Christianity began as a sect of Judaism in the 1st century CE. The life and teachings of Jesus Christ, who was born in Bethlehem and crucified in Jerusalem, form the basis of the religion. After Jesus' death, the Apostle Paul helped spread Christianity throughout the Roman Empire. Over time, the religion grew and divided into branches such as Catholicism and Protestantism, though movements seek unity among Christians. Today, Christianity is the world's largest religion with over 2 billion followers worldwide.
1) A group of 9 Christian university students in Port Moresby debate whether to continue dialoguing with two Mormon missionaries to learn more about their faith and address cultural issues important to locals.
2) The missionaries were able to address questions about ancestry that Christians struggle with from a biblical perspective.
3) The students were unprepared to respond to the missionaries' teachings and argue why Mormonism differs from Christianity, pointing to a need for better discipleship.
Verbum Dei's mission in Australia responds to the country's cultural context in several ways. Through regular Schools of the Word, retreats, and programs for children and teens, Verbum Dei introduces people to prayer with scripture and helps them apply the word of God to their lives. This helps address issues like lack of meaning, broken families, and search for love in unhealthy ways. Verbum Dei also produces music to evangelize both those with and without faith. Their contribution is invaluable, as they help restore hope and show there is more to life than materialism. Through prayer and relationship with Jesus, they witness lives being transformed as people commit to sharing God's love.
Whither Shall We Go? The Past and Present of Black Churches and the Public Sp...Jonathan Dunnemann
This document summarizes the debate among scholars about the role of Black churches in addressing racial inequality. Some key points:
1) Early scholars viewed Black churches as primarily "accommodating" of racial inequality by not challenging segregation. More recent scholars argue they were also "resistant" by organizing protests.
2) This created an oversimplified binary that doesn't capture the complexity - Black churches have elements of both and their role has changed over time based on the social context.
3) Today, some argue Black churches fill a gap by addressing racial issues since the government has taken a colorblind approach. Others oppose their political involvement due to separation of church and state.
This document introduces Dawn Trautman and Dr. Terri Elton who are offering webinars on topics related to faith formation. Dr. Elton's webinar series is titled "Faith Formation in a Missional Age" and will explore what faith means in today's changing cultural context. It discusses research showing declining religious affiliation and notes faith must be reimagined for a society where Christianity is no longer the majority. Faith formation aims to help people understand what it means to live out their Christian identity amidst these cultural shifts.
The document discusses the contributions of Christianity and the Catholic Church to nation building in India from a socio-pastoral and sociological perspective. It highlights the Church's landmark contributions in fields like education, healthcare, and social development. Some key points made are:
1) The Catholic Church runs over 17,000 educational institutions, with 70% in rural areas serving disadvantaged groups. This helped democratize education.
2) In healthcare, the Church operates 4,743 institutions, with 85% in remote villages lacking adequate facilities.
3) In social development, the Church focuses on empowering the poor through organizations, and liberating tribals from oppression. This has faced negative reactions from some groups.
The document discusses several topics related to religion including:
1. It discusses the destruction of the Bamiyan Buddhas in Afghanistan by the Taliban in 2001 and their denial of selling religious artifacts.
2. It presents arguments for why world history students should study world religions, including that global integration has challenged traditions and accelerated changes with consequences for people worldwide.
3. It provides an outline for a class mission statement about the importance of studying world religions.
Power,corruption and salvation in early modern europeGretel Diluca
The document discusses the role of the Catholic Church in 14th and 15th century Europe. It explains that [1] the Church had immense power over daily life, controlling aspects like taxes and business. [2] Religion dictated social norms and participation in rituals like weekly Mass was expected. [3] The seven sacraments from baptism to last rites structured life events and reinforced the Church's authority.
This document discusses how caste discrimination entered Christianity in India despite its values of equality. It argues that Christianity was introduced into an existing caste-ridden Indian culture, so it adopted aspects of that culture rather than the other way around. The document outlines some of the challenges of overcoming deep-rooted cultural practices like the caste system. It suggests catechism should emphasize that all people have equal dignity and rights in God's eyes, and promote unity, equality and justice as outlined in Catholic teachings. Moving from devotion to radical practices, conscientizing youth, and religious and priests daring to challenge oppression could help prevent casteism within Christianity.
Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...Robert Munson
This paper considers the challenge of defining the term missionary in a way that is useful--- neither excessively broad nor narrow in scope. It is suggested that rather than focusing on a definition for determining who is a missionary, which ultimately places attention on the boundaries of the term, a better choice is to focus on exemplars of missionaries. In an attempt to do this, the paper suggests that the pattern of apostles and evangelists of the first three centuries of church history provides such an exemplar. More specifically, since Paul and Barnabas are the most well-known and well-described of this group of ministers, they can serve as the exemplars for this group, and ultimately for modern missionaries. The purpose of this paper is not to determine who is a missionary and who is not, but rather utilize these exemplars to critique modern definitions of the term missionary. Through this, the author believes that a better understanding of the center, rather than the boundaries, of Christian missionaries and missions can be better understood.
- The document discusses religious persecution faced by Christians in India, particularly in the state of Orissa in 2007-2008, where thousands of Christians were displaced from their homes and many churches and institutions were destroyed in attacks.
- It provides statistics on deaths, injuries, displaced persons, and destroyed property resulting from the violence. It also discusses ongoing issues like lack of rehabilitation and medical care for displaced Christians.
- The document argues that allegations of forced conversions are false and notes the significant social contributions of Christian organizations in India, calling for protection of religious freedom and justice for persecuted Christians.
Religion plays a significant role in society by binding people together through sacred beliefs and practices from birth to death. It is defined as a system of beliefs, emotions, and conduct related to sacred things that is socially shared. Major religions like Christianity and Islam are organized with structures to conduct meetings and train specialists. Religions are universal across cultures and have psychological, sociological, and mixed explanations. In the Philippines, the dominant religions are Catholicism, Islam, and various Christian denominations, sects, and independent religious movements that show cultural syncretism. Women have taken on greater religious leadership roles.
The document discusses different ways that religion is communicated, including evangelism, music, literature, and websites. It also covers the portrayal of religion in media, noting that coverage depends on a country's press freedom policies and can show religious practices or cultural traditions, though bias may occur in how events are portrayed between religious groups.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
This document discusses and evaluates the development of education in West Papua from early times to the present. It analyzes education during five periods: (1) Early traditional education before 1900; (2) Mission education from 1900-1950 which introduced formal schooling; (3) From 1950-1962 when the Dutch tried to advance education to prepare Papuans for self-government; (4) 1962-1998 under Indonesian rule with an Indonesian curriculum; and (5) From 1998-present with opportunities for improving effectiveness and adapting education to local languages and cultures. The document examines both formal and non-formal education and the political and social contexts that have shaped education in West Papua over time.
Wat zijn de reacties van de Papoea's van West Papoea op de komst van het evangelie door missie en zending? Hoe is evangelie en de strijd voor vrijheid en mensenrechten verbonden? Een Papoea perspectief
Christianity has a relatively short but influential history in Korea. It was first introduced in the late 16th century through contact with Chinese Catholics and missionaries, but faced heavy persecution in the 17th-18th centuries. Protestantism arrived in the late 19th century and both forms grew rapidly in the 20th century, with over 30% of Koreans now identifying as Christian. Korean Christianity differs from Western forms through its large megachurches and strong Presbyterian influence. It has contributed greatly to Korean society through education, healthcare, and social reform.
Christianity began as a sect of Judaism in the 1st century CE. The life and teachings of Jesus Christ, who was born in Bethlehem and crucified in Jerusalem, form the basis of the religion. After Jesus' death, the Apostle Paul helped spread Christianity throughout the Roman Empire. Over time, the religion grew and divided into branches such as Catholicism and Protestantism, though movements seek unity among Christians. Today, Christianity is the world's largest religion with over 2 billion followers worldwide.
1) A group of 9 Christian university students in Port Moresby debate whether to continue dialoguing with two Mormon missionaries to learn more about their faith and address cultural issues important to locals.
2) The missionaries were able to address questions about ancestry that Christians struggle with from a biblical perspective.
3) The students were unprepared to respond to the missionaries' teachings and argue why Mormonism differs from Christianity, pointing to a need for better discipleship.
Verbum Dei's mission in Australia responds to the country's cultural context in several ways. Through regular Schools of the Word, retreats, and programs for children and teens, Verbum Dei introduces people to prayer with scripture and helps them apply the word of God to their lives. This helps address issues like lack of meaning, broken families, and search for love in unhealthy ways. Verbum Dei also produces music to evangelize both those with and without faith. Their contribution is invaluable, as they help restore hope and show there is more to life than materialism. Through prayer and relationship with Jesus, they witness lives being transformed as people commit to sharing God's love.
Whither Shall We Go? The Past and Present of Black Churches and the Public Sp...Jonathan Dunnemann
This document summarizes the debate among scholars about the role of Black churches in addressing racial inequality. Some key points:
1) Early scholars viewed Black churches as primarily "accommodating" of racial inequality by not challenging segregation. More recent scholars argue they were also "resistant" by organizing protests.
2) This created an oversimplified binary that doesn't capture the complexity - Black churches have elements of both and their role has changed over time based on the social context.
3) Today, some argue Black churches fill a gap by addressing racial issues since the government has taken a colorblind approach. Others oppose their political involvement due to separation of church and state.
This document introduces Dawn Trautman and Dr. Terri Elton who are offering webinars on topics related to faith formation. Dr. Elton's webinar series is titled "Faith Formation in a Missional Age" and will explore what faith means in today's changing cultural context. It discusses research showing declining religious affiliation and notes faith must be reimagined for a society where Christianity is no longer the majority. Faith formation aims to help people understand what it means to live out their Christian identity amidst these cultural shifts.
The document discusses the contributions of Christianity and the Catholic Church to nation building in India from a socio-pastoral and sociological perspective. It highlights the Church's landmark contributions in fields like education, healthcare, and social development. Some key points made are:
1) The Catholic Church runs over 17,000 educational institutions, with 70% in rural areas serving disadvantaged groups. This helped democratize education.
2) In healthcare, the Church operates 4,743 institutions, with 85% in remote villages lacking adequate facilities.
3) In social development, the Church focuses on empowering the poor through organizations, and liberating tribals from oppression. This has faced negative reactions from some groups.
The document discusses several topics related to religion including:
1. It discusses the destruction of the Bamiyan Buddhas in Afghanistan by the Taliban in 2001 and their denial of selling religious artifacts.
2. It presents arguments for why world history students should study world religions, including that global integration has challenged traditions and accelerated changes with consequences for people worldwide.
3. It provides an outline for a class mission statement about the importance of studying world religions.
Power,corruption and salvation in early modern europeGretel Diluca
The document discusses the role of the Catholic Church in 14th and 15th century Europe. It explains that [1] the Church had immense power over daily life, controlling aspects like taxes and business. [2] Religion dictated social norms and participation in rituals like weekly Mass was expected. [3] The seven sacraments from baptism to last rites structured life events and reinforced the Church's authority.
This document discusses how caste discrimination entered Christianity in India despite its values of equality. It argues that Christianity was introduced into an existing caste-ridden Indian culture, so it adopted aspects of that culture rather than the other way around. The document outlines some of the challenges of overcoming deep-rooted cultural practices like the caste system. It suggests catechism should emphasize that all people have equal dignity and rights in God's eyes, and promote unity, equality and justice as outlined in Catholic teachings. Moving from devotion to radical practices, conscientizing youth, and religious and priests daring to challenge oppression could help prevent casteism within Christianity.
Apostles/Evangelists of the First Three Centuries as Exemplars for Modern M...Robert Munson
This paper considers the challenge of defining the term missionary in a way that is useful--- neither excessively broad nor narrow in scope. It is suggested that rather than focusing on a definition for determining who is a missionary, which ultimately places attention on the boundaries of the term, a better choice is to focus on exemplars of missionaries. In an attempt to do this, the paper suggests that the pattern of apostles and evangelists of the first three centuries of church history provides such an exemplar. More specifically, since Paul and Barnabas are the most well-known and well-described of this group of ministers, they can serve as the exemplars for this group, and ultimately for modern missionaries. The purpose of this paper is not to determine who is a missionary and who is not, but rather utilize these exemplars to critique modern definitions of the term missionary. Through this, the author believes that a better understanding of the center, rather than the boundaries, of Christian missionaries and missions can be better understood.
- The document discusses religious persecution faced by Christians in India, particularly in the state of Orissa in 2007-2008, where thousands of Christians were displaced from their homes and many churches and institutions were destroyed in attacks.
- It provides statistics on deaths, injuries, displaced persons, and destroyed property resulting from the violence. It also discusses ongoing issues like lack of rehabilitation and medical care for displaced Christians.
- The document argues that allegations of forced conversions are false and notes the significant social contributions of Christian organizations in India, calling for protection of religious freedom and justice for persecuted Christians.
Religion plays a significant role in society by binding people together through sacred beliefs and practices from birth to death. It is defined as a system of beliefs, emotions, and conduct related to sacred things that is socially shared. Major religions like Christianity and Islam are organized with structures to conduct meetings and train specialists. Religions are universal across cultures and have psychological, sociological, and mixed explanations. In the Philippines, the dominant religions are Catholicism, Islam, and various Christian denominations, sects, and independent religious movements that show cultural syncretism. Women have taken on greater religious leadership roles.
The document discusses different ways that religion is communicated, including evangelism, music, literature, and websites. It also covers the portrayal of religion in media, noting that coverage depends on a country's press freedom policies and can show religious practices or cultural traditions, though bias may occur in how events are portrayed between religious groups.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
This document discusses and evaluates the development of education in West Papua from early times to the present. It analyzes education during five periods: (1) Early traditional education before 1900; (2) Mission education from 1900-1950 which introduced formal schooling; (3) From 1950-1962 when the Dutch tried to advance education to prepare Papuans for self-government; (4) 1962-1998 under Indonesian rule with an Indonesian curriculum; and (5) From 1998-present with opportunities for improving effectiveness and adapting education to local languages and cultures. The document examines both formal and non-formal education and the political and social contexts that have shaped education in West Papua over time.
Wat zijn de reacties van de Papoea's van West Papoea op de komst van het evangelie door missie en zending? Hoe is evangelie en de strijd voor vrijheid en mensenrechten verbonden? Een Papoea perspectief
Analysis of Theys Eluay,and his role in the struggle for independence in West Papua. Theys Eluay was killed by Kopassus in 2001. On his death he became a Papuan hero and martyr.
Chandra Dev: Unveiling the Mystery of the Moon GodExotic India
Shining brightly in the sky, some days more than others, the Moon in popular culture is a symbol of love, romance, and beauty. The ancient Hindu texts, however, mention the Moon as an intriguing and powerful being, worshiped by sages as Chandra.
The Vulnerabilities of Individuals Born Under Swati Nakshatra.pdfAstroAnuradha
Individuals born under Swati Nakshatra often exhibit a strong sense of independence and adaptability, yet they may also face vulnerabilities such as indecisiveness and a tendency to be easily swayed by external influences. Their quest for balance and harmony can sometimes lead to inner conflict and a lack of assertiveness. To know more visit: astroanuradha.com
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
Trusting God's Providence | Verse: Romans 8: 28-31JL de Belen
Trusting God's Providence.
Providence - God’s active preservation and care over His creation. God is both the Creator and the Sustainer of all things Heb. 1:2-3; Col. 1:17
-God keep His promises.
-God’s general providence is toward all creation
- All things were made through Him
God’s special providence is toward His children.
We may suffer now, but joy can and will come
God can see what we cannot see
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
Protector & Destroyer: Agni Dev (The Hindu God of Fire)Exotic India
So let us turn the pages of ancient Indian literature and get to know more about Agni, the mighty purifier of all things, worshipped in Indian culture as a God since the Vedic time.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
1. 1
Melanesian Conversion. An Historical and Comparative Perspective
Dr. A. N. Ipenburg,
Evangelical Christian Church in Irian Jaya,
Theological College “I. S. Kijne”,
Abepura-Jayapura, Irian Jaya, Indonesia
Contents:
1. Introduction 2
2. Patterns of Conversion 2
3. The Nature of Conversion: Some Melanesian Examples 3
4. Conversion and Special Revelation 4
5. Conversion: Continuity or Discontinuity? 5
6. Conclusion 5
8. Discussion 6
9. Bibliography 6
1. Introduction
In this paper I want to reflect on the nature of Melanesian conversion in historical and
comparative perspective.
In the late 1950s and early 1960s the Dani of the Baliem Valley were very quickly
converted to Christianity. The missionaries could hardly keep path with the process.
While still mainly engaged with establishing the preliminary preconditions for
evangelising, like building an airstrip, the Dani pressed them to make them Christians.
(Hayward 1980: 128-9). This is quite unique as elsewhere in Irian, for example in the
North in Biak, Numfoor, Manokwari and Jayapura-Sentani area. The same is the case in
Africa before the establishment of colonial rule at the beginning of the 20th century.
2. 2
Missionaries had to wait for decades or even generations to see meagre results. The
conversion of the Dani began with their own decision to burn their fetishes. These were
the tools of their previous religion. By burning the fetishes there was no way back. Some
would explain this rapid conversion as the work of the Holy Spirit. However, we are only
able to establish this when the motivation of the converts is clear. There are pragmatic
aspects to conversion. The main theme of this paper is: Can we speak of a specific
Melanesian conversion, what is its nature, how does it relate to conversion elsewhere, for
instance in Africa?
The model provided by Horton (1971: 85-108) could contribute to our understanding of
conversion. He places conversion in the perspective of outside influences in general in
the field of politics, economics. In order to get a grip on these outside influences people
need more encompassing religious concepts. As the tribal world is broken open, the
world is widened and the traditional religious concepts are experienced as inadequate, as
too narrow. There is a need for the concept of a universal God, of a Creator God, of a
universal religion to get grip on the new and changed environment. In other words, when
the environment changes, when certain elements of the culture change, religion has to
change too. If the traditional religion can not change it is replaced by the new religion.
Christianity and Islam are both equally suitable to fulfil these needs. If people hear about
Christianity first Christianity is accepted. If Islam comes first people get converted to
Islam.
Tribal people have a pragmatic attitude towards religion. Religion has to prove itself.
There should be immediate gains. Salvation is in the first place this worldly. Salvation
means: a full life, a marriage, many children, an active sex life, success with farming and
hunting and tribal warfare, a long life. Christianity came to the interior of Irian when the
local societies were just being opened for external government administration by the
Dutch and later the Indonesians. This meant an intrusion in the day-to-day activities of
the people. There was interference with warfare, with customs and rituals considered
3. 3
immoral or objectionable. Western clothing was recommended. The missionaries came
slightly ahead of them or at the same time. The policy of the missionaries was to give
presents to “break the ice” to establish friendships and to pay for small services, like help
with building activities. This in itself would already establish the superiority of the new
religion, as the “Christian” iron axes were clearly superior to the “traditional” stone axes.
This may have set a pattern where Christianity became connected with the superiority of
the material culture of the people that brought the new religion to Irian and with the
receiving of material goods in exchange for outward allegiance to Christian rituals such
as church attendance, participation in the sacraments, the giving up of one‟s fetishes, a
Christian marriage. Western type of clothing and living in a household with one‟s
husband or wife and one‟s own children only.
2. Patterns of Conversion
We can distinguish three different patterns of conversion: the Protestant pattern, the
Roman Catholic one and the pattern of the indigenous religious movements (IRMs).
These three patterns correlate with different forms of mission strategy. People may
respond differently to each of these strategies.
a. Protestant conversion
Protestant missions used, generally speaking, education as their main method of
evangelisation. Basically, the idea was that you teach people to read and write, you
translate the Bible, and the work of evangelisation is done. The people can read the Bible
themselves and by reading come to faith. The Bible, as the written Word of God, will in
itself convince the pagan reader to change religion.
For the local people education was an immediate gain. There was with the increased
economic opportunities in the mines, the mission and in government a need for literate
Africans. Education was the main means to social advancement, for an increase in status,
for access to money and the goods it could buy, which could not be provided by
4. 4
traditional society with its simple social structure. In traditional society one could only
gain a position of leadership when one descended from the chiefs or headmen. A man
could only hope that with a large family and many children, his sons in law with their
offspring would decide to live with him. With the increased number of members of the
family he would have the opportunity to establish a new village, bearing his name, and
become its first headman.
Education offered many secular opportunities. Conversion was an individual decision
based on one‟s participation in the educational system of the Mission. One‟s conversion
came about as a matter of course as one climbed one‟s way upward in the educational
pyramid. As one learned the 3 Rs (reading, writing, arithmetic) and the first principles of
western knowledge one also learnt the catechism. One was incorporated in the church as
one passed the catechism examination. Faith was a thing to be learned. Conversion was
an intellectual decision.
The Protestant missionaries stressed the preaching and reading of the Word of God as
found in the Bible. The Bible was the written (and printed) Word of God. It was of
extreme importance to make available as soon as possible and on an extensive scale the
Bible in the language of the local people. The Bible would speak for itself. These
missionaries held the opinion that the Bible is inherently clear. It would not need
intermediaries who take up a position between the biblical faith of the individual believer
and his or her God. Similar ideas of the prime importance of the Bible published in a local
language, is found in Irian with missionaries and bible translators of SIL/Wycliff.
b. Roman Catholic conversion
Initially, till the 1930s, the Roman Catholics did not pay much attention to educational
and health services. The main interest was to incorporate people into the “Holy Mother
Church” through baptism. Baptism had an objective value in salvation. This means that
without the Roman Catholic sacrament of baptism people would be damned forever. The
5. 5
Roman Catholics laid more stress on the celebration of the various sacraments than the
Protestants. Not the spoken word but the performed ritual was the major religious activity
to communicate the Gospel. The Protestant missionaries could link up with the
important oral tradition of story telling of traditional religion. However, their approach in
general was more rational, more directed to understanding with the mind, of learning the
gospel truths as one learns the three Rs. The Roman Catholics with their complex and
“secret”, for priests only, rituals, in the „sacred‟ Latin language, connected more closely
and more directly with the way of thinking of the traditional religion. These magico-
religious, rites competed with the rites done by the priests and healers of traditional
society. Catholic missionaries, initially, had the habit of enticing people to attend their
church services by giving tobacco, needles and other useful gifts to the participants after
the church service. Here again the reward of conversion was immediate and concrete..
The Roman Catholic missionaries tried to use the structure of society to convert the
people to their Church. They aimed at converting the leadership, the Chiefs and
headmen. Having achieved this the conversion of Chiefs the common people would
easily follow. Conversion is conversion of a whole people. It is a collective decision, taken
by the leaders for the people.
c. The conversion with indigenous religious movements (IRMs)
Indigenous religious movements originate sometimes as a form of protest against mission
Christianity. There may have been a rivalry about leadership in the church. A leader who
was left out established his or her own, independent, church. People may feel they have
to wait too long to get accepted for membership. Sometimes poligyny. was the issue to
break away. A major issue was the fact that the mission church failed to address
important pastoral problems the people have, like the belief in and the fear for witchcraft.
There is sometimes another protest element. The indigenous religious movement may
want to be a kind of a “national”, ethnic or tribal church, in particular for a dispossessed
or a suppressed group of people. An example is the Wege Bage Movement for the Me
6. 6
people of Paniai, established by Zakheus Pakage.
The independent church or movement is often established by a gifted individual, a person
blessed with spiritual gifts and gifts of leadership, a messiah figure or a prophet. Such a
person is difficult to contain in a church, which stresses formal education as a
requirement for office, and does not recognise the office of prophet.
Indigenous religious movements usually have a close relationship to the social structure,
the belief systems and the aspirations of a local tribe or group of people. Its membership,
usually, consist of the rural poor. Illiteracy is common, even among its leadership.
Conversion to these churches and movements usually comes about in the process of
seeking help for a specific personal problem, like a disease, barrenness, possessedness by
evil spirits or fear for witchcraft. As one is helped effectively, one joins the movement.
In the Irianese context there are also numerous of similar Indigeneous Religious
Movements, here often described as „cargo cults‟.
3. The Nature of Conversion: Some Melanesian Examples
It seems there are similarities in the pattern of African and of Melanesian conversion.
The concept „cargo-cult‟ may not be adequate to describe such movements in Melanesia.
The concept can also be considered derogatory. Cargo cult could be reserved for a
religion where cargo is given religious dimensions. For instance the idea that one can
only become a full person by possessing as much cargo as one can. This form of religion
can be found in western developed countries, where moreover to the devastation of the
environment there also is an enormous amount of „cargo‟, of material objects or consumer
goods. For many movements in Melanesia the term „messianic movements‟ seems to be
more adequate. This term covers similar movements in Africa.
Moreover, hardly any religion is only otherworldly. Most religions promise the followers
benefits in the here and now. The cargo cult aspect is but one aspect of indigenous
7. 7
religious movements in Melanesia as well as elsewhere. The Melanesian NRMs have also
aspects like Messianism, Zionism, healing, exorcism, political and social protest, political
and social reconstruction, cultural innovation, or simply to provide “a place to feel at
home.” (Welbourn, 1966: 201)
4. Conversion and Special Revelation
When we go back to the individual level we see that conversion can come about as an
encounter with the divine, as a consequence for a special revelation given to a particular
individual. There is a pattern in special revelation.
As the first Melanesian example one could mention Pamai, who brought the gospel to the
people in the Sentani area. He was himself an illiterate, but taught the people to destroy
their Kariwari-masks, after these had been shown to women, which was taboo.. He then
taught the people the Lord‟s Prayer and the 12 Articles of Faith. Pamai had been sick. He
had died. Had appeared for the Lord, who told him that he could not yet enter Heaven
before he had brought the Gospel to other people (Schneider 1929: 108-109).
A very striking example wich formed the linchpin in the success of early mission at the
North Coast of Irian Jaya. is the story of Jan from the small island Roon, as recorded by F.
Kamma in his history of the GKI (Kamma, 1976: 602-607).
A former slave, named Jan, raised in the house of a missionary, had an accident. Three
days before his days he had the following dream. He walked in a large house and saw an
iron door. He passed through the door and saw a golden door. Passing through that door
he came into a very large room, with everywhere around, above and down, gold. While he
was walking around, quite amazed, he saw from the other side a man dressed in pure
white, followed by numerous small girls all dressed in long, white dresses, their beautiful
hair tied up with ribbons. The man asked what he was doing. Jan said: “I am just looking
around.” “But you do not belong here. Go away,‟ the man said. Jan wanted to leave, but
8. 8
the man called him back. He took a very big book, looked into it, and said: ”Your name is
not yet written here. Go back home, say farewell to your wife and children, and after three
days you must come back here.” Then the man opened a hatch in the floor, where a
golden ladder led to the earth. Jan went down the ladder and awoke. He told everybody
who came to visit him about the dream. Three days later, on 1 January 1908 in the
morning, Jan died. Then the people of the island of Roon got converted in great numbers,
while before only a few had showed interest in the Gospel. On New Year‟s Eve 1907 the
people of Roon burned on the beach their korwars (sacred objects made out of the skull
of their ancestors), their fetishes and amulets.
The dram of Jan translated the gospel in terms the people could understand. A dream has
authority as it is considered a message form the other world, the world of the ancestors
and the spirits. The house of gold is symbol for the land of the spirits. It is significant that
that world is above and not down below as in the traditional representation of the land of
the spirits. Jan found there a house and a home. As a former slave he did not have
relatives and a home of his own. The iron door means the status of a slave, while gold is
the symbol of the free person. The people dressed in white. White is the colour of the
deceased. The long hair is the symbol of the Irianese who are not slave but free. The
golden ladder is the traditional representation of the better world. Before everybody had
access to this world, but because of negligence of human being access ahs been lost. In
the dram of Jan the Gospel reunites the two worlds, the broken unity. There is the new
element that forgiveness has to replace revenge. The message from Jan‟s dream was told
from mouth to mouth without using the channels of communication of the Gospel created
by the missionaries. In the whole process the missionaries were outsiders, reduced to a
marginal position. But the people came back to the missionaries and the gurus to learn
more about the Gospel and to ask for catechetical instruction and baptism.
5. Conversion: Continuity or Discontinuity?
9. 9
In the history of the conversion of the people of Roon we see a continuity in the use of
religious symbols, as well as a discontinuity in the acceptance of central elements of the
Gospel.
Conversion could be considered, following Max Warren, either as a „change of mind‟ in
the form of a specific individual spiritual experience or as a change of allegiance, the
acceptance of a new environment of thoughts. The latter is, in the nature of things, more
gradual, and less likely to be dramatic (Warren, Max 1967: 164). Protestant and
Independent conversion seem to fall in the former category, the group conversions of
Roman Catholic missionary policy would fall in the latter category.
The sudden conversion of the Western Dani in the early 1960s seems almost
unprecedented. What made them burn their amulets, fetishes and witchcraft tools,
probably their most prized possessions, necessary to survive in a hostile environment?
This would be a clear example of conversion as discontinuity. The burning was by and
large their own initiative. As Hayward (1980: 141-143) describes it the missionaries were
very hesitant towards this sudden enthusiasm for a new religion about which the people
knew still very little. Some were opposed to the sudden burning arguing that it is better to
have a wrong religion, spirit worship, than no religion at all. It is possible that elements
in the traditional religion of the Western Dani triggered off this outcome, though neither
Hayward nor Peters (1975) gives clues in this direction.
The Una people in the Eastern Highlands had a similar, sudden, conversion in the period
1973-1980. Some elements involved in this conversion were, that the people associated the
European people coming into the area as associated with the spirit world because of their
pale skin. Secondly, the newcomers who brought the Gospel used supernatural means of
transport ( a helicopter). Thirdly, the tools the outsiders brought with them were
perceived as superior (steel axes, machetes, knives) and finally, some authoritative Una
people had had a dream pale skinned people who would come and do good to the Una
10. 10
people. These factors played a role while there was at the same time a spiritual crisis. The
first village to be converted was Langda. The people in this village were considered the
underdogs in the war with the village of Loryi in the Northern Ei valley. The frequent
earthquakes in that period may also have had an impact.
6. Conclusion
Conversion does not mean a complete break with the past. There is discontinuity, but
also continuity in one form or the other between the traditional religion and Christianity.
The new religion is interpreted with the concepts of the old religion. The new rituals, like
the Roman Catholic sacraments may in the understanding of the converts just mean more
powerful magical rites aimed at achieving health, well being, material wealth, a position
of power When the Western Dani of the Baliem valley in the early 1960s or the Uni people
of the Eastern Highlands in the 1970s burned their amulets and fetishes or destroyed
them in another way, it did not mean that they did away with magical thinking. It may
have meant a replacement of magical tools for better ones, their functional equivalents,
like replacing their stone axes for imported iron ones.
It will be clear from our analysis that more factors are involved in conversion than those
that are mentioned by Horton.
There are similarities in the way prophets are called. They hear a voice: “Go and proclaim
the Gospel”. They tell the message of the Gospel in a form and with rituals, which are
close to the people. The prophets reach people unreachable by the established churches
as they are, generally speaking, living marginal lives in the rural areas without access to
proper schooling or health care facilities.. We could consider seeing the Holy Spirit at
work here calling people to His work: to bring all the peoples the Gospel of eternal
salvation.
We should, however, see these revelations not as absolute, not as replacing biblical
11. 11
revelation. The revelations are a step in a process, which lead to conversion. Conversion
is a moment in time and at the same time a step in a process of Christianisation, of growth
in the fellowship with the Holy Spirit. Continuing bible study and reflection is a
precondition for this process to continue.
7 Discussion:
In how far can the Church open itself for the gift of prophecy as a form of special
revelation. As described in Rom. 14? This gift is clearly recognised in the early church,
and even put at a higher level than the speaking in tongues. The early church had also
learnt to distinguish between true and false prophets (see 1 John 4: 1-6).
In how far an the Church develop a positive attitude towards existing prophetic or
messianistic movements? At present the Church keeps itself at a distance, often fearing
competition. Some Churches even claim that demonic influences are at work in these
movements. Governments have also, generally speaking, a negative attitude and many of
the prophets mentioned above have faced severe persecution, imprisonment, banning
orders. One (Zakheus Pakage) was locked up in a mental hospital.
How is revelation related to theology? Dulles sees revelation (also the special
revelation described in this paper) as “ the source and centre, the beginning and end, of
the theological enterprise.” (Dulles SJ, Avery 1983: 283). A challenge for the Church here
in Irian and also for academic theology as taught at universities?
What is the nature of conversion in the context of Melanesia (Irian Jaya) and in other
cultural contexts (Africa, America, Europe)? How does culture relate to the Gospel? Can
we speak about the Gospel without any culture, above culture, independent of culture?
12. 12
What is the nature of salvation? And how does salvation influnce a (American,
Irianese, African, European) culture ?
8. Bibliography
Dulles SJ, Avery 1983 Models of Revelation, Dublin: Gill and Macmillan
Giay, Benny 1986. Kargoisme di Irian Jaya, Sentani: Region Press
Giay, Benny 1995. Zakheus Pakage and His Communities. Indigenous Religious
Discourse, Socio-Political Resistance, and Ethnohistory of the Me of Irian Jaya
Amsterdam: VU University Press (PhD Thesis Vrije Universiteit Amsterdam)
Hayward, Douglas 1980. The Dani of Irian Jaya Before and After Conversion Sentani:
Region Press
Horton, R. 1971. “African Conversion”, in: Africa 41: 85-108
Kamma, Freerk Ch. 1972. Koreri. Messianic Movements in the Biak-Numfor Culture
Area, The Hague: Martinus Nijhoff
Kamma, Freerk Ch. 1976. “Dit Wonderlijke Werk”. Het Prtobleem van de Communicatie
Tussen Oost en West Gebaseerd op de Ervaringen in het Zendingswerk op Nieuw-
Guinea (Irian Jaya) 1855-1972. Een Socio-Missiologische Benadering, Oegstgeest: Raad
voor de Zending.
Peters, H. L. 1975. “Some Observations of the Social and Religious Life of a Dani-
Group”, in: Irian. Bulletin of Irian Jaya Development (Jayapura), 4, 2