Salvation in Melanesia

Salvation in Melanesia
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Salvation in Melanesia explores the views of salvation held by Methodist, Lutheran, and Pentecostal Christians in Fiji and Papua New Guinea, uncovering the ways in which a Protestant theology of unconditional salvation through God’s judgment and grace has been combined with traditional Melanesian religious concepts of reciprocity, retribution, and obedience to cultural laws. While Pentecostal churches have offered new experiences of transformation by rejecting what they regard as the mingling of Melanesian culture with Christianity in other churches, they have also kept certain elements of traditional Melanesian spirituality. Meanwhile, today economic globalization and secularization result in new questions about the relationship between the people, the leaders, the land, and God. Michael Press uses mission sources and interviews to describe the different concepts of mission, their reception, the main images of God, and the relationship between religion and culture in Melanesian churches, as well as the factors that support or hinder personal transformation.

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Michael Press. Salvation in Melanesia

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Salvation in Melanesia

Becoming a New Person

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The time of mass conversion was over, but the second step of individual growth of faith did not always follow. We can note these changes for instance in the use of sacraments and rituals. According to a report of missionary Hans Flierl from 1968,125 14 percent of the baptized adults (208,000 at that time) were not confirmed. Reasons included the return of “animistic heathendom” and growing secularism. He also identified a lack of educational material, an outdated pedagogy, and a lack of post-confirmation instruction. Holy Communion could not replace the significance of baptism, because it was rare, and often linked with magical beliefs. Personal confession before Holy Communion had lost its seriousness, because serious sins were hidden.

What was regarded as the fruit of the gospel—peace, the new social order, the roads which connected the congregations, schools, and hospitals—could now be accessed apart from the church. The fear of the missionaries at Tatura had become true.

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