n ntsronv or rue nruc by the Reverend David J. Cox

INTRODUETION. 1. THE BEGINNINGS OF THE CHAPLAINCY. 1.1. A BRIEF HISTORICAL BACKGROUND. 1.2. PRE-1887 IN TAIPING. 1.3. THE FIRST ENGLISH CHURCH IN THE MALAY STATES. 1.4. THE CHURCH IS OPENED.

2. 1887 _ 1926 EARLY DEVELOPMENTS. 2.1. THE FIRST CHAPLAINS. 2.2. GROWTH IN THE CHAPLAINCY - CANON F. J. BARTON.PARKES. 2.3. THE OUTSTATION WORK INCREASES. 3. 1927 - 1946 PROGRESS IS DISRUPTED. 3.1. THE TAMIL WORK. 3.2. DEVASAHAYAM MASILLAMANI GNANASIHAMANI 1937 _ 54. 3.3. THE CHAPLAINCY CONTINUES, 3.4. THE OCCUPATION.

4. 1947 _ 1966 POST.WAR REORGANISATION. 4.1. EBBING CONFIDENCE. 4.2. PROBLEMS IN INTEGRATING THE TAMIL CONGREGATION. 4.3. RESTORING FORTUNES. 4.4. AN UPHILL STRUGGLE. 5. 1966 - 1976 SOME APPROACHES TO MISSION. 5.1. THE O.M.F. INFLUENCE, 5.2. EVANGELISM AMONGST THE YOUTH. 5.3. MISSION THROUGH EDUCATION. 5.4. OUTREACH THROUGH THE SUNDAY SCHOOL.

6. 1976 _ 1987 BECENT DEVELOPMENTS. 6.1. "LONG INTEBREGNUM". 6.2. CHURCH OF THE RESURRECTION, . 6.3. ST. ANDREW'S CHURCH, BUNTAR. 6.4. ALL SAINTS'CHURCH - THE BUILDING. 6.5. TTdE CHURCH TODAY.

7. THE FUTURE. 7.1. SOME EXPECTATIONS. 7.2. SOME WEAKNESSES AND BECOMMENDATIONS. 7.3. WHAT KIND OF CHURCH ARE WE? na 7.4. CONCLUSION.

8. CHRONOLOGICAL HISTORY AND LISTS. tt} 8.1. CHRONOLOGY OF DATES AND EVENTS. 8.2. CHAPLAINS AND VICARS OF NORTH . 8.3. CHURCHWARDENS AT ALL SAINTS'CHURCH, TAIPING. 8.4. LAYREADERS AT ALL SAINTS'CHURCH, TAIPING. 8.5. OTHER STAFF WHO SERVED IN ALL SAINTS'CHURCH AND NORTH PERAK. 8.6. THOSE IN FULL.TIME MINISTRY FROM ALL SAINTS'CHURCH, TAIPING.

9. REFERENCES. INTRODUCTION There is an old maxim which says, "in order to know where you are going, you need to know where you have come from". Every person, community and nation has their own story to tell. lt is at anniversaries, such as the Centenary of All Saints' Church, Taiping, that the guestion is asked, "when did it all start and by whom was it started?" With the answers to these and other guestions comes greater awareness as to where the Church is going now and in the future. This is surely the purpose of recording and studying history - that it may instruct us and help us today. A rather cynical observer might say r'* that the only lesson that is learnt from history is that nothing is ever learntl lt is not the conviction of the writer here that this is true. We offer a modest attempt to rehearse, that is, to tell again, the story of the Church in this part of . lt is set within a wider context, that we may be helped to know ourcelves better and be more sure of what kind of community we should be.

I. THE BEGINNINGS OF THE CHAPLAINCY. I.I. A BRIEF HISTORICAL BACKGROUND. The Anglican Church in West Malaysia begins with the arrival of Captain Francis Light of the East lndia Company at . (l). ln August 1786, he took formal possession of the island in the name of King George lll of England. Soon after that, the first anglican congregation was formed and be$an holding Services. At that time, Penang was known as the Prince of Wales lsland, lying off the Malay Peninsular.

It was also in Penang that the firstChaplaincywasfounded.The first Chaplain, the Rev Robert Hutchings, arrived in 1805 with the help of the Society for the Propagation of the Gospel (s'P'G')' st George's church was built in 1817 and it was consecrated on ll May 1819. By 1871, Tamil work had begun in Malaya and circa 1886, the Chinese work commenced.

With the expansion of .the British Empire came the establishment of Chaplaincies intended to serve the English European community. The Chaplaincies were ministries extended by a Missionary Society to Christians working in a trading or colonial situation through the British Govdrnment. Gradually the d services of these Chaplains were extended to include the immigrant work force of Tamils and Chinese. It is these groups who are the forerunners of the Anglican Church in West Malaysia today. So with the expansion of colonial influence and British trade came a vehicle for the spread of the Christian gospel. Whilst today there exists a trend to reverse and eradicate the vestiges of the colonial past still present in Malaysia, the Christian faith continues to be accepted by a small percentage of Malaysians. lt is seen not as a European, but an Asian and universal religion. lt can be a relevant faith for Malaysians in their daily life and in their own culture.

Beside the British administration in Malaya extending from lndia in the beginning, the British Chaplaincy also came under the of Calcutta until 1881. Then the Diocese of Labuan, and Straits &ttlements was formed. Singapore became a separate Diocese in 1909 and West Malaysia only in 1970.

1.2. PRE.1887 IN TAIPING. The beginnings of the history of the Anglican ff;:ffi:Y":'r, 7 Church in Perak and Taiping, in particular, are found later in the nineteenth century, around the time of the watershed of the Pangkor Treaty in 1874. The role of the British increased in the Malay Peninsular. Thus the number of Chaplaincies also increased. Although the early Chaplains were Ci concerned to open up missionary work, this did not have the support of some British administra- tions. ln 1848, the first Anglican missionaries arrived in Malaya. They were sent by S.P.G. to work among the Chinese and lndians, thus broadening the mission of the Church. lt was in 1884 that the first Chaplain, the Rev Markham All Saint's Church. Taiping. from S.P.G. arrived in Taiping. The All Saints' Church was completed and consecrated in 1887. (2).

21 1.3. THE FIRST ENGLISH CHURCH IN THE MALAY STATES. All Saints' Church, Taiping, claims to be the first English Church in the Malay States, preceding (1887) and Seremban (1893). But this is a disputed claim. St Mary's Church, Kuala Lumpur,was formerly situated in Bluff Road; it is said to have been consecrated earlier in February 1887. All fEnglish Saints' Church was obviously built firstly for the English population in Taiping. lt is labelled an Church'. However, this shouid not be confused as meaning that it is . Whereas formerly the anglican work was referred to as the Church of England in Malaya, it is incorrect to use that title today. All Saiits' Church, Taiping, is part of the Anglican Church of West Malaysia. This is in communion with the Church of England, whose primate is the Archbishop of Canterbury, as are all other Anglican Churches worldwide. Each province of the is autonomous and is presided over by its respective Archbishop. The Malay States denotes the Federation of Malay States (F.M.S. 1896), i.e. the four Protected States of , , Perak and Negri Sembilan, as distinct from the (New) Straits Settlements, i.e. Penang, province Wellesley and and the Unfederated Malay States, i.e. , , , Trengganu and , all of which had been under British Rule. The appointment of British Residents was made firstly in Selangor and Perak to control civil war and rivalries in various States. These were indirect rulers to give advice on all matters pertaining to Government, but not to interfere with Malay religion or custom' Kedah, Perlis, Kelantan and Trengganu were underSiamese control until 1909 when the British took over; But they remained outside the Federation of Malay States. From 1919, the indirect rule of the British had become a controlling colonial power. (3).

It was not until 1957 that the agreement was signed. Malaya became an independent nation and Britain relinquished its control. ln 1963, the neighbouring territories of North Borneo, Sarawak left the Federation and proclaimed its and Singapore joined the Malayan Federation. ln 1965, Singapore r* own independence. Of the British Protectorate, only Brunei remained outside. Today, the Federation of Malaya consists of 13 States, of which nine are Malay States with rulers, i.e. Perak, Selangor, Kedah, Kelantan, Trengganu, Pahang, Negri Sembilan, Johor and Perlis. Just as independence was gained for Malaysia to forge its own future as a sovereign nation, so also the Anglican Church in Malaysia aspires to be a relevant Church for the people of this nation, whilst mindful of the background out of which it has grown.

It is from among these Malay States that All Saints' Church, Taiping, makes its claim to priority. There are two other Anglican Churches which are certainly older. Christchurch, Malacca, was originally built in 1753 by the Dutch. lt became an Anglican Church in 1858, when the British took over Malacca. And St. George's Church, Penang, is older (built in 1817). But both Malacca and Penang belonged to the Straits Settlements and not the Malay States. So it is within this context that All Saints' Church, Taiping, has become a unique part of history. lt is more correct to say that All Saints'Church is the oldest existing English-speaking Anglican church within the Federated Malay States.

1.4. THE CHURCH IS OPENED. The Church of All Saints was almost completed. At a Committee Meeting on Saturday 19 March 1887, it was decided to hold Divine Service in the Church on Sunday 27 March, and so the Church was opend. At the same time, it was agreed by a majority of ll to 5, "that the seats should be free and open", and that pew rents should not be instituted as was the custom in England. The Church was originally intended to cater mainly for the British Troops stationed in Taiping after 1874, when the States of Perak came under British Protection. But gradually British Civil Servants, Ceylonese and lndian Christians joined the congregation at the Church. lt is believed that Services for the army personnel were conducted in the open air initially by army Chaplains. Later a temporary Church was used in 1886. (4). tl As the population increased, two Sunday Services were held - one for the Ceylonese and lndians, anil one for the English. lndian troops had also been brought in to maintain law and order in the State after the Perak troubles. ln 1883, two Divisions of Ceylonese Pioneer Corps were taken on loan from the Ceylon Government to construct the Taiping - Port Weld railway line, opened on 1 June 1885. lt is asumed that some of these comprised the early Asian congregation.

With the arrival of the Rev A Markham in 1884, the Taiping Chaplaincy was founded. Later it was one of the aims of Bishop Ferguson Davie, 1909, to provide ministries to all, (5) expecially those in outlying parts of the country; even at this earlier stage attempts began to do that, and quite soon outlying 22 pockets of European and Asian Christians were established around Perak. But the Church had been slow to grow through conversions, despite the S.P.G. emphasis upon mlssionary expansion. (6) The Chaplaincy was pastoral more than evangelistic in its outlook.

The earliest dates of the Chaplaincy are taken from the first Parish Registers. According to "A Brief History of the Chaplaincy of North Perak", written by the Rev Philip Browning, Chaplain in 1929, the Parish Registers at that time'recorded the first burial entry as 1875. lt was that of James Wheeler Woodford Birch, the Colonial Secretary of the Straits Settlements who was killed at PasirSalak byMalays t} on 2 November 1875 and buried near the Perak river. A plaque recording this event can be found on the south wall of the Church. Clearly a Christian presence existed at this time in the Kuala Kangsar area. Records were beginning to be made, though tantalisingly scant. Unfortunately, these Parish Registers were later lost or destroyed during the Japanese Occupation.

ln 1883, the first wedding was recorded in the Church Registers. This took place on 23 October 1883 between Christian Adrian Schultz and Camilla Louisa Walker, daughter of a certain Captain Walker of Taiping. Since there was no Church at this time, the ceremony was conducted in the Resident's Office by the Rev H McD Courtney from Penang. The witnesses included Sir Hugh Low, Captain Walker, Charles Vandeleur Creagh, Blanche Creagh and Helen Caulfield.

Captain Robert Sandilands Frowd Walker, later Lieutenant Colonel, was one of the pillars of the Church in the early years, He was amongst the founding members who first brought about an organised congregation. They made a request to the Bishop that he bring the first Chaplain from England. He was Chairman of the first Church Committee. Amongst others, he petitioned the Bishop to consecrate the Church and graveyard. Colonel Walker was a very keen and active supporter of the Church ove'r several years. lt is worth recording that he remained first Secretary of the local Church Committee from 1883 - 1890. This was an important period of the Church's history in Taiping. During his term as Secretary, both the Church and parsonage were built. A former Chaplain commented on an interesting note in Colonel Walker's own handwriting in an old Church Minute Book; it stated that,"onSAugust (, 1887 at 7.30 am, first the Church and then the cemetery were consecrated by the Bishop of the Diocese (Bishop Hose), the then colonial Chaplain of Penang (Mr Biggs), and the Chaplain of Taiping, the Rev A Markham, being present".

ln 1902, he was again elected onto the Church' Committee. ln 19M, he became Chairman of this Committee and also the Chaplain's warden. Colonel Walker came to Perak in 1879 as acting Commissioner to 'The Perak Armed Police'. Later, he founded the first Perak Sikhs. About 1888 - 89, he recruited the Malay States Guides, going to lndia himself for the recruiting. He was known a a good administrator; he acted as British Resident of Perak and Selangor at various times. He took retirernent in 1910 and returned to England. Altogether-he had spent nearly 31 years in Perak, all of which was based in Taiping. Known as 'the Colonel', he was an extremely Interior of All Saints Orurch during a celebration of popular man - a warm host, who took an interest in the religious, social and sporting life of the Hanvest Festival * State. Undoubtedly, he stands out as one of the more colourful characters to have servd this Church. (7). There is, however, a curious discrepancy concerning the actual date of the consecration of the Church. According to the Deed of Consecration, drawn up by the Diocesan Registrar at that time, (8f the date stated was 10 August 1887. This raises the question regarding the correct date? Over the past 60 years, the Chaplain's board situated inside the Church has statd the date as 8 August. Also printed is the claim that All Saints' Church is the first English Church in the Malay States. The likelihood is, that the Registrar gives us the correct date, which is also supported by his copy of the Deed of Consecration, shown in the old Diocesan Record book. Unfortunately, the old Church Minute Book was lost many years ago. So those who are inlerested in the precise date will have to make their own ludgement - a point of debate for historians and purists. But since it has been common belief that 8 August is the Anniversary date, we shall 23 cutinue to use that as the actual date.

2. 1887 -: 1926 EARLY DEVELOPMENTS. 2.1. THE FIRST CHAPLAINS. Little is known about the life and work of the first Chaplain, the Rev A Markham, or how he approached his responsibilities during those three years he spent in office. However, by the end of 1887 when his agreement drew to a close, he resigned and returned to England. His resignation, forpersonal reasons,was a blow to the Church, coming so soon after the completion and consecration of the Church and regrets n were expressed at his decision. Pending the departure of the Rev Markham, the Committee wrote to the Bishop requesting that the next Chaplain should be expected to engage in missionary work. (9). This suggests that either the Rev Markham's hands were 'tied' and he was restricted in his brief from missionary work, or else he was himself unwilling to be committed to this kind of activity. One can only speculate that he preferred to return to England, whereas the Committee was anxious to see the missionary opportunities seized. The Rev A Markham died near Warminster, England, in 1912.

After an interval of three years, the second Chaplain of Perak was finally appointed, the Rev F S P Pyemont. He arrived with his wife and child. They were also sent by S.P.G. and remained in Taiping for 13 years from 1891 - 1904. During the time of the Rev Pyemont, the work in Perak expanded with the establishment of 'out-stations' or centres away from Taiping. Some of the earliest of these were in Province Wellesley, covered from Taiping in 1890, in 1892 and Kuala Kangsar in 1902. Several other were added later. Towards the end of the Rev Pyemont's life, he suffered from poor health; he eventually resigned. He stayed in Taiping until his death in 1906. He was buried in the church-yard. A plaque was placed in the Church in memory of the Rev Pyemont; this can be found on the east wall (back of Church), above one of the side doors.

ln 1907, the Chaplaincy of Whole Perak was divided into two. lt became the Parish of North Perak and South Perak Parish was also formed. Until 1916, there was a quick succession of Chaplains, each staying no longer than three years. Most of these continued to come from England, although the Rev Barton Parkes was the exception being an Australian.

2.2. GROWTH IN THE CHAPLAINCY - CANON F. J. BARTON.PARKES. On llOctober 1910, Canon F.J. Barton-Parkes arrived in Singapore. He proceeded to Taiping to take up the North Perak Chaplaincy. His predecessor, the Rev F.B. Pinhorn was compelled to resign owing to ill health, affecting himself and his wife. They left on 25 October 1910. The new Chaplain was an experienced man, formerly the Archdeacon of the Goldfields, Western Australia.

Canon Barton-Parkes was a missionary minded man. He showed his concern not just for the Europeans and planters, but also for the Asian population. The Schools formed an important stepping stone to the Asian community. Through them the establishment of Sunday School classes for Christian instruction was encouraged. Realising that Tamil-speaking Christians needed adequate pastoral care, and in orderto expand the mission of the Church in the Diocese amongst the Tamils, Canon Barton-Parkes made a visit to lndia in 1912. Hewantedtoexplorethepossibilitiesof gettingworkersfortheTamil mission.Theresultsof hisvisit were notseen byCanon Baron-Parkes himself. Butsoon after,the Rev R. K.Abraham arrived in Malaya. He was stationed in lpoh. From there, he would visit Taiping on the fourth Sunday of each month. lt was; around this time that a Tamil Sunday School was initiated at St. Faith's School.

Canon Barton-Parkes vividly describes his trip to lndia. We catch a glimpse of the mode of transport at that time - "then on by a horrible thing they call a bullock bandy to Nazareth S.P.G. centre. A bandy is a sort of tunnel thing mounted on wheels without springs. lt goes into every rut on purpose. lt wanders () all over the road seeking for a protruding stone that you may be bumped to bits. I learned much on that journey and realised how true is the new art which portrays the human form divine as so many angles. And that bandy found all my angles and did its best to make them all obtuse..." (10). This humorous man of pioneering spirit was a faithful pastor and visitor of his people. As at other times in the history of the Church, he viewed with dismay the migration from Taiping and its district caused by Government transfers. The latter effected the congregation too. He wrote, "the demands of this Parish grow more insistent every day. Distances are enormous, the North Perak district being ll0 miles by road from'the Church house. Sungei Siput has been neglected all too long, and Services must be arranged there wirhout delay. I often think of one of my old staff grumbling that a man wantd as many legs as a centipede to get around this district. Certainly one wants at least ten parson's power to shove a push-bike 24 round this. Hence the projected motor car and the padre's iubilation that rnore work may be done.'Il1). pneumonia. Sadly, he caught a chill from being soaked by rain whilst on his 'push-bike'; he contracted On 23 June 1912 he died and was buried in Taiping. Hewould surely have beenamused by his fellow' the clergyman, who having missed the train from Bukit Tengah, cycled 50 miles to Taiping to attend {} funeral and managed to arrive just after the Service had begun! His passing infticted a serious loss on the Diocese ana ruorth perak. lt resulted.in a state of flux amongst the Chaplains, along with that of the congregation. ln the six months that followed his death, five different Chaplains came to Taiping until a + proper appointment was made. Much of those intervening six months was overseen by the Rev J.D. Bolton, Gaul, lshould liketodivideTaiping up who on describingj Taiping to his successor, said, "like Caesar and into three parts the'hoipitality of its inhabitants, its rainfall and its hill. All three are very great"!

2.3. THE OUTSTATION WORK INCREASES. The successor to Canon Barton-Parkes emerged in the form of the Rev A B Champion. He had spent some of those five months interregnum in Taiping and had grown fond of the Church. He was licensed by the Bishop in 1913 to execute the office of Missionary and Minister. The awareness of the missionary poor and evangelistic opportunities available seemed to have dawned at last. Yet the results have been throughout, as was admitted by the Rev P Browning later, "one is only too conscious of the opportunities which the Church has let slip, which other Communions have grasped and developed". The Anglican Church has provided Chaplaincy care. lt has been deeply concerned to offer pastoral care' However, it cannot be said that evangelism has been one of its priorities orstrengths.The Rev A B Champion, who was formerly the Bishop's domestic Chaplain in Singapore, adapted to Parish life happily; he began to develop some of the potential. Although there were several outstation congregations by this time, the Parish was effectively divided into three parts, being Kuala Kangsar, Taiping and Parit Buntar. The Rev Champion maintained the outstation *oik visiting and holding 'bungalow Services'at Bruas, and on Gedong and Chersonese Estates Krian.

The Church was well attended at Kuala Kangsar and the building was cared for. The Chaplain begatt * spending a full Sunday there each month which proved successful. ln Parit Buntar, there was a small nucleus of keen people but the scattered membership gave rise to problems' Because it was mainly a planti ng community, it was difficult to find a suitable Service time for everyone. ln addition, the Church buildin! and furnishings had suffered from neglect. The Rev Champion took Services in Taiping on the first and third Sundays-, in Kuala Kangsar on the second Sunday and in Parit Buntar on the fourth Sunday' From 1911 onwards, Tamil Services commenced in Kuala Kangsar and Parit Buntar:

However, it was not all smooth running. The Chaplain felt deeply concerned about the indifference of the congregation in Taiping, to learn more of the faith and in their prayer support' The falling collections were an additional worry. Of course, this was war time for Europe, but the effects, both material and spiritual, were felt in Malaya. The spiritual needs of the people were certainly in mind when the National Mission was launched during 1916 - 17. The Bible Study circle, formed in Taiping in connection with this, was surely timely, After three yean in Taiping, a the Rev Champion went to St Mary's Church, Selangor. He stayed there for three years and THE REV. E. A. HONE 1916 - 1923 later became the Archdeacon of Sarawak. Backrow: Mr. Solomoru Mr. Petem' unknown, unkmwn' His successor in North Perak wa the Rev E. A. Bi:;"r*l#ilH*::fr5f;t:,fi*Hr' Hone, who arrived with his wife in February 1916. Mr. l^ladsworth He worked for seven and a half years without home Front row:Mrs. Solomon, Miss J. Abraham, unknown, leave until Septembeq 1923, the longest period by Arthur Abraham, unknovm, Mrs. Devda$ one Chaplain up until that time. The stable period Mrs Caleb' of ministry ensured the strengthening of the out- station work, which depended upon regular visits. Then followed the Rev R. J. Hitchcock, who althoirgh only here for three years, concentrated particularly '25 on the outstation work. The Rev Hone wrote that during the '20's', St Andrew's Church, Parit Buntar, began to go through a brighter period whilst Taiping was fallingoff. lnthoseearlydays,thestipendfund of the Chaplaincy had received elo0 from the Perak Government; the remainder had to be found from public subscriptions. With the world economic slump, difficulties in meeting this were experienced at Church level. With the arrival of the Rev Philip Browning in 1926, several more outstations were added. {} Never at any other time in the history of the Parish was the Church ministering in so many parts of the Parish.

i3 3. 1927 - 1946 PROGRESS rS DTSRUPTED. 3.1. THE TAMIL WORK

1871 was the start of Tamil work in this Diocese, although S,P.G. had initiated missionary work in Malaysia 25 years earlier. The beginnings of the Tamil work in Nortti Perak are found later, soon after the English work started. ln 1885-6 a Tamil catechist named Gnani Poniah was attarched to All Saints' Church, Taiping. He was later ordained priest and was married in the Church on 31 January 1887. After 1891, the Rev. Rayappen Balavendrum from Penang was requested to help in the Tamil work by the Rev. Pyemont. The former was a visiting priest in Perak from 1905. (12).

It is known that the first Tamil Services were held in a hired house. Shortly afterwards, the first Tamil missionary to be !_ appointed arrived from lndia. The later 'Reverend' A Gnanamani came to Taiping in December 1894, accompanied by his son. His son was later to become known as Dr. G. Abraham, a i) leading figure in both Church and community, and at one time the Treasurer of the Tamil congregation. He wrote, "later in Rev. A. Gnanamani 1894 I along with my father proceeded to Taiping Perak F.M.S. - the first tamil Priest in All Saints to the Singapore Diocese; my father's services were lent by the (1894 - 1907) Bishop of Madras". (13). With his arrival, the Tamil work became established with regular weekly Services, attended by some 45 people. The first Tamil Service Register began in 1894. The Rev. Gnanamani was ordained as deacon on 1 March 1896 in Singapore and was priested on 11 March 1900.

Now that a resident Tamil priest had come, a Tamil parsonage was obtained in Assam Kumbang in 1899. The Rev Gnanamani, who also ministered to the English congregation, is the figure who laid the foundations for the Tamil work in All Saints' Church, Taiping. He remained in Taiping until 1907 when he retired and returned to lndia. However, his relatives are still living in Malaysia today. ln the ensuing two decades, Tamil work was started in Kuala Kangsar, Parit Buntar and , accompanying the establishment of the outstations by the English Chaplaincy. During this period there appears to have been no resident Tamil priest in Taiping. However, visiting priests did come, in particular, a monthly visit by the Hev D. J. Devapiriam from the Holy Spirit Church, lpoh. ll

The Rev Devapiriam, formerly from Madras, was in Malaya from 1912 -21 .The R. K. Abraham from Tirunelvelli, who was in lpoh in 1912, also visited All Saints'Church, Taiping. Both these men were involved in the estate work. Their arrival in Malaya may well have been the direct result of Canon Barton- Parkes visit to lndia.

26 ln 1921, thc sacond resident Tamil priest was appointed to the Parish until 1936. His name wa the Rev Stephen Murugappen Visvalingam, a hindu convert and formerly a catechist until 1919. At this time, Taiping was the cantre of the Tamil G work in the north. ln 1924, Mr. T. Yesadian (later Canon) and father of Puan Sri Savarimutlrr, arrived in the Diocese. He worked at St Faith's o School for a few months before being ordained in November tS!4. The Headmaster of St Faith's School, Taiping, wa a Mr. Yesudian Philip Caleb, father of Mr. Nicholas Caleb of the Holy Spirit Church, lpoh. (14).

Oeqgy, Serverg and Orymict 1928 parsonage procured ln 1927-8, a new Tamil wa Rev. PJrovming & Rev. S. Visvalingem again in Assam Kumbang. At this time, Mr. Y.P. (2nd Tamil pdelt in All Sdnt!) Caleb was catechist. Mr. G. Paul was the Layreader and Mr. S. Yesundran the organist. ln March 1937, the Rev D. M. Gnanasihamani wa posted from lpoh to Taiping as the Tamil priest. He remained in Taiping until he retired in 1984; he contributed o long period of continuous service to All Saints' Church and provides the link between the early period through the Occupation to the post-war period.

3.2. DEVASAHAYAM MASILLAMANI GNANASIHAMANI 1937.54. Devaahayam Masillamani Gnanasihamani was born in the district of Tirunelvelli, lndia, on 5 June 1876. He was educated in the S.P.G. centres in Nazareth and Tuticorin, lndia. Later he received his theological training at the S.P.G. theological college in Madras. On 18 December 1910 he was ordained priest. After leaving lndia in 1927, spending three yean in Rangoon, Burma, he came to Singapore. He worked as aR d evangelist in Malaya for about five years. ln 1937, he took charge of the Tamil Parish at Taiping; he continued his ministry there until 1954 when he retired.

As well as being an ardent evangelist, the Rev. Gnanasihamani was a keen educationalist. He laboured hard to establish Schools wherever he went, which included three Schools in Taiping, (All Saints' English and Tamil Schools and the Coronation Tamil School). Being a devout Christian of firm discipline, it was his habit for 50 years to rise at 4.30 am to pray, read the Scriptures and meditate, observing the fasts of the Church. At times, he was an outspoken man, a doughty champion of the right as he saw iU he forthrightty condemned what was wrong. During the Occupation, he gained the reputation of being a fearless fighter; he displayed considerable courage in facing threats to All Saints' Church and its liberties. His outspoken approach gave rise to some enemies and critics, yet he was a sincere worker and a devoted servant of God.

During the Occupation, he faced harrassment from the Japanese; he remained resolute. Although the Church had been used as a store for a while by the Japanese, the Rev. Gnanasihamani succeeded in obtaining its releae. Then he resumed Services in ttre Church until the end of the war. On another occasion, he was reported to have been shot by the Communists in Bruas after conducting a Service in Sitiawan. On meeting his family again, he refused to talk abo.ut the ordeal, in spite of the bruises onhis face. lt was customary to see him visiting the P.O.W.'s in the prison in the early yearc. He showed extreme concern for the sick and needy. Throughout these troublesome yearc, the Rev Gnanasihamani provided a leadership which was an inspiration to his people to pray for peace and love their enemies. a ln 1947, he was'made an Honorary Canon of St. Andrew's Cathedral, Singapore. And on 26 October 1950, he became the first Archdeacon of North Malaya. This was an enormous area, encompassing the Parishes of Bangkok, Kelantan and Trengganu, North Perak, Penang, Province Wellesley, Kedah, Perlis, South Siam, Selangor, South Perak and Sumatrat He retired in 1954 and spent the rest of his life in Singapore. He died on 29 January 1956, only a few hourc after administering Communion at the Leprosarium. The Church in Taiping owes a tremendous debt to this veteran priesfi he gave so much whilst serving in this Parish at a critical juncture in its history. (15)

27 His efforts to rarive the pastoral work in Sitiawan, 56 miles away, should not be overlooked. His helpers wep D1. G. Abraham, the Hon. Treasurer of the Tamil church committee and Mr. P. David, the Hon. Secretary. However, they found that the f,! former congregation of seven or eight years earlier had diminished to so few that the Rev. Gnanasihamani decided to visit monthly only, on 'c the last Sunday. He began holding Holy Communion Services at the Government Court House, with the proposal that a proper Church be built in Sitiawan. Steps were initiated to apply for a suitable site, so as to prevent the work lapsing again in the future. Sadly this did not materialise; The Yenerable D.M. Gnmacihamani & his wife no Church was ever built by the Anglicans in that at their Farewell on 19.1.54. area. accompanied by }Ir. & }lrs. K. J. Cumming

In Taiping, evangelistic work was carried out amongst the Tamils with the use of lyrical preaching (kalachepams),attended by both Christians and hindus. Even a the hindu community in Taiping organised itself along the lines of the YMCA and began Sunday classes to teach its religion, this did not unduly affect the Church's Sunday School work and outreach. lnfact, itexperienced a rapid enrolmentof mostly non-Christian children. Commenting on the evangelism, the Rev. Gnanasihamani wrote, "direct wengelistic work has been carried out through lyrical preachings on some of the estates. These lyrical preachings are very attractive to lndians as there will be the accompaniment of violin, lndian drum (mirthangam), cymbals and hand harmonium to hum the pitch. The whole singing and preaching is performed by 4 only one person for one or turo hourc according to the subject chosen, which is generally a parable of our Lord. A magic lantem exhibition coupled with the above will create a deeper impression on the audience." (16). B

One of the problems faced on the estates was that the workers were often distant from the nearest Church. They were expected to work at the festival times also, "the nature of the work in rubber estates is such that labourers and the conductors cannot attend the Services on ordinary Sundays. Even at Christmas, New Yea/s Day, Good Friday, Easter and Harvest Thanksgiving, when they fill the Churches to overflow, they forfeit the day's wages. Hence to keep them mindful of the spiritual side, one has to visit them frequently to conduct meetings and to pray with them. Such visits are availed of to distribute leaflets to non-Christian individuals and to speak to them about the Saviour and his works. The path of the Christian minister is not strewn with roses all the way ..." (17). The Rev Gnanasihamani used his experience as an evangelist to keep alive the faith of the rural Christians; he emphasised like others beforc him, the need for regular contact with the people in a pastoral ministry, and the tireless persistence required by the pastor.

3.3. THE CHAPLAINCY CONTINUES. After one term of service, the Rev. P. Browning returned to England. But he was forbidden by the doctors to return to the East. This must have been a personal disappointment. The Chaplaincy was, by now, well established and progressing. Outstation work had been opened by the Rev Browning in Trong and Selama. At Trong, was held in the Club, whilst at Selama, the setting was the shade of the rubber trees. He visited Kuala Kangsar and Parit Buntar monthly. Also, Lumut, Sitiawan and Bruas were included in his travels. This amounted to a lot of travelling for the Chaplain. So there was great delight (} when the Chaplaincy car, a Chevrolet, was bought, "we are now complete with altar vestments, vessels, books and kneelers and organ, a truly 'travelling Church' on the car"l The Church was taken to the people if they were not able to reach the Church. ln addition, there were encouragements in the growing Tamil work. In 1929, 40 converts were baptised at Easter. But a serious approach was adopted, "a convert must have taken Christ as his personal Saviour and also must be prepared to put his back on his old life; then and only then is the thought of baptism entertained and instruction given".

28 ln terms of the administration of the Chutth finances, an important step was taken whenseven separate funds under different treasurers were all centralised under one account. One wonders what o the seven funds were! Another interesting event concerned the Malay State Guides, who had been recruited under Colonel Walker. On ll November 1928, the Colour (ttre ftag) of the Malay States a Guides was 'laid up' with military ceremony in the Church, after the regiment had been disbanded at Aden in 1919. lt used to hang over the pulpit'

The Churclt has inherited from the Rev Browning (1926 29) a most valuable account of the history of the Rev. & Mrs. Philip Browning - A Short History of the Chaplaincy in Taiping and North Perak. lt-is the - author of Chaplaincy of TaiPing & North Perak' only written source in our possession. Thus, it has provided a great deal of information for this was visiting his son, stepped review. After the Bev. Browning, the Rev. H. J. Boyd from Glasgow, who followed after a three month in for a few months. The Rev syv.c. Elvins, newly arrived from England, went to Christchurch'Malacca' During interval. He was appointed Chaplain until SeptemUei tgg3, when he converts' He also undertook his stay in Taiping, there were two to three new families who became been received f rom the Resident ministrations in Pahang, with the goodwill of the Parish' A complaint had year! through the Rev Elvins' in pahang, that no Ctrapiain had been in that State tor the past Consequently, Christians' The Rev Elvins tours to the state, he was able to seek out some of the scattered Asiatic the scattered groups of Christians impressed upon the oio""r. the n""a for regular visits and Services to - a need equally poignant today. (18)' Province Wellesley and Kedah with ln 1934, the Rev Nigel Williams took over in North Perak. He covered d parsonage' This meant the cesation of the assistance of a Tamil priest, E G Procter, at the Bukit Tengah the oversight of a single the occasional visits to Kelantan and Trengganu due to the huge area under Diocese' ln the early chaplain. ln 1937, he returned to his native-New Zealand after ten years in the were willingly accepted 1930,s, the Diocese suffered the effects of the depression. Reductions of salary But the Chaplaincies by the staff. Even S.p.G. was forced to reduce its contributions from the home base. against debt' On the estates in many cases held their own, whilst the Missi6ns often struggled severely ease a little' However' some cutbacks were necessary too. By 1935, the financial situation began to clergy for work in a heavy load still remained on a few clergy, as it was not possible to release itinerary the many scattered areas, as had been done earlier' at Saints'Church The Rev Clarke's arrival in January 1938 signalled the last of the English Chaplains All came to until after the war. when the Japanese entered Malaya in 1941, the Rev Clarke's ministry P.O.W. is unclear' But an abrupt end. Whether he managed to sail back to England or was interred as a Asian congregation who the Rev Gnanasihamani was in to provide the necessary ministry to the [irness were put into remained in Taiping. Those of the British who did not leave before the Japanese arrived, clergy. Originally p.O.W. camps. During the Otcupation, most of the pastoral duties fell upon the Asian they the Asian priests had charge oniy of their rcspective Asian congregations. But the scene altered as Theseclergy started to minister also to the Eurasians who then formed the English speakidg congregations. could not faced many difficulties. ln particular, they had to earn their own living, as the congregations lack of always support them. The Occupation was a testing time for them because of mental strain, p security and lack of episcopal guidance.

3.4. THE OCCUPATION. the During the Japanese Occupation, it was the Rev Gnanasihamani who was responsible for maintaining ministry of the Church itrrougtr that difficult period. When the Japanese landed in Kota Baru on be same g December 1g41, life was to change radically from what it had been. lt was never to the defeats ever.lt again. The fall of Singapore on 15 February 1942 was one of the worst British military shatt"red the image oi an invincible power. Many people left Taiping when the Japanese arrived. Many (P.O.W.). neutral citizens were sent to the Cameron Hightands.taiping gaol was used for Prisoners of War The King Edward School was used as the Military Headquarten.The Church was occupied by the Japanese 29 in the early days. Substantial damage resulted and property was lost. For a time, the All Saints' Tamil School in Asam Kumbang was adopted as a place for worship until the Rel Gnanasihamani took over the Church once more. lt remained under his care thersafter when in rnany ways life resumed as normal althdugh supplies were short. When liberation'came there was great relief. ln 1g45, when the British Military Administration took over, the seventh lndian Division was stationed in Taiping and the Church was used for garrison Services, rii

The damage to Church buildings in Malaya during the Japanese Occupation was remarkably little. However, the loss was much more serious amongst the furnishings. Woodwork, altar furnishings, vessels and linen, lr book and Registers suffered costly damage. Much had to be done to repair these losses. The Church Worker's Association (now known as the Diocesan Wgmqn's Fellowship), was prominent in rectifying these losses. They raised funds and renewed Church furnishings. ln spite of the call by the Bishop to use local material, particularly east coast fabrics and arts from China and lndia, the evidence of this is scant. The influence remained predominantly western. Articles, lost during the Occupation include a brass eagle- type lectern, the altar cross and communion rails, also of brass. The pipe organ was badly damaged and looted. All the pre'war Church records were destroyed. The Occup-ation meant the collapse of the Erglish congregation and its life at All Saints' Church. lt is not clear whether the Tamil committee continued as usual or not. The latter had existed as a separate mission and congregation from the early days. This separate existence of the "two Parishes" as English and Tamil has been a mixed blessing. However, without the establishment of the Tamil work early on, it is questionable whether there would have been a Church at all after 1945.

4. 1947 - 1966 POST-WAR REORGANISATION. 4.1. EBBING CONFIDENCE.

With the surrender of the Japanese and liberation of Malaya on 15 August 1945, the British civilians began gradually to return once more to their jobs and homes throughout the country. ln September 1945, the British Military Administration took over. On 3 Februa ry 1947, the Rev Kenneth Child, Chaplain to the Forces and Mr W S Coombes, former Hon Treasurer, called a meeting of the Church so that a Committee 5 could be formed.Following the war years the congregation had dwindled;twenty members attended the meeting. The intention was that this Committee should represent the lay members of the Church. It would be a ioint committee, comprising both military and civilian interests. (19).At that time, there was no organised administrative body within the English congregation - no Committee, no Chairman, no Churchwardens, no Secretary or Treasurer. There was a needto assist the organised life of the Church. Hence the first post-war reorganisation began.

The Chaplain was appointed as Chairman of the new Church Committee. Three other military persons were elected to represent the Parish. A close link clearly existed between the Church and the Army; this continued over the next ten years with Army Chaplains playing a prominent role at All Saints, Church. The close link was demonstrated not least by the desire of the 23rd lndian Division to present something to the Church as a reminder of its connection. .The Division had restored freedom of worship to Alt Saints' Church on 23 September 1945 - an act cgmmemorated by the large altar cross and inscription. Later in 1948, the same Division donated the brass altar rails to the church. Rev. E.H. waddleton was amongst the first Army Chaplains in Taiping after the Japanese left. After the liberation of the country, All Saints' church had served as a Garrison church. This lasted until the transfer personnel of Military increased trom 1947 and civilians began to assume the main role once more. Thus the Church had benefitted from the presence of military support at this crucial time of reorganisation, as it had done in the very beginning when the Church *as ii,,t tounOeA. Atso;r;;; 1947, the Church Worker's Association tl was reformld. lt became a vital arm of the Church. lt is not certain when the Tamil Committee was formed. Whether it was disrupted by the Occupation remains unclear. But after the war, the Tamil Committee emerges once more as a separate entity. So the English speaking Parish was distinguishable from the Tamil parish, and Canon Gnanasihamani seived the interests of both Committees.

Efforts commenced to make repairc to the church and the organ. The church needed to be refurnished to rcplace the items lost. lt is believed that the Japanese had made use of the Church as a Store. The Committee began disentangling the finanqes of the church. There was confusion resulting from the seven ycals break. What accounts ald 63ets were held by the Church *.r. rrot knownforsJmetime. Highon 30 the list of priorities was the wish to appoint a civilian Chaplain to All Saints' Church. This was under oonstant discussion and an anxiety to the P.C.C. as to where the money for a salary would come from. ln fact, it was seven years before a Vicar was appointed. Efforts were made to enlist financial support from the Church members, to provide a regular income for the Church and enable all its expenses to be iD

With the keen support and dedication of the people, especially the Committee, the Church began to assume som€ of its former stability and efficiency. The North Perak Parish Magazine was published bi- o monthly once more, with the help of local advertising. lt continued for several years. However, theChurch was conservative in its outlook by present day standards. On 1 July 1947, the P.C.C. rejected a suggestion that women be allowed to read the Lesson in Church. lt was clearly opposed to such an innovation, presumably regarding it an unseemly practice. (20). And here we are today considering ordination of women! But more change lay ahead for All Saints' Church. The war years eclipsed the end of an era and heralded the beginning of another. The self assured confidence of the past, with its accompanying financial security, was ebbing away. The Church had to realise there would be no return to the 'good old days'. The future would be a task of establishing a strong foundation economically and a self sufficiency from within the Parish resources. lt needed to look more towards the Asians shouldering the responsibilities of the Church.

From 1947 - 1963, there was a constant flow of perso-nnel in and out of the Parish. Amongst the English civilians, some were arriving, others weie going on leave; some were returning to Malaya and others were retiring to the U.K. permanently. The military personnel were frequently posted to new places after a short spell of service in Taiping. These were factors which contributed to the uncertainty of this period. The Church was trying hard to build itself up in order to support its own priest. After a long legal process. the Parish was able to realise some assets from the O'Rourke Estate. This consisted of a pre-war legacy to the Church in 1936, comprising one sixth of the portions of several lands and shop houses. The Tamil Parish began contributing towards the stipend of the Tamil priest in 1947. He was paid by the Diocese. From 1947 1949, the P.C.C. contributed $750 per annum in Diocesan Ouota. & - At the time of the liberation, the Army requisitioned the Vicarage for military purposes until 1g47, when it was rented by the Church. lt did not become the residence of the Vicar again until 1957, when the Rev Charles Samuel was inducted as Vicar in December of that same year. Although the Rev Jeremy J.E. Sampson was appointed Chaplain in 1951 and was also Headmaster of the Coronation School, hewas transfered to Singapore in July of the following year. So the Rev B.W. Habberton C.F. (Chaplain to the Forces) assisted at All Saints' Church as the Garrison Chaplain until a new Vicar was appointed. The-Church owes a great deal to the cooperation and good will of the Army Chaplains, who ministered at All Saints'Church in the absence of a resident priest. Their salaries were paid by the Chaplain's Department of the Forces. Thus the Parish only needed to cover the expenses incurred by the Chaplain whilst on duty.

4.2. PROBLEMS IN INTEGRATING THE TAM]L CONGREGATION.

For most of the history of the Church up to this point, the British community had dominated the Church scene. And yet the tensions which had formerly been unexpressed were soon to surface. At the A.G.M. in 1952, the English congregation was requested to approach the Tamil congregation to attend the Evensong Services, so that they could ,oin together more. The reply was that this could not happen because of the language and class barrier. (21).

ln March 1954, the Bishop visited the Parish at a time when the Tamil congregation was at the centre of & problem' a Q2l. A serious gap had opened up between the priest and the conlrelation that it was necessary to organise a Lay Reader from outside the Parish to come once a week for the Tamil service. The Tamil Committees of the Church Schools had resigned, so the Schools were to besupervised by the Headmaster of the Coronation English School. According to the story told, (although it is not recorded expticitif in the P.C.C. minutes), a rift had developed within the Tamil congregation over the licensing of a certain Tamil Layreader whose conduct was considered unacceptable bt the congregation. The Archdeacon s-upportd the Layreder in question, but found himself facing a r6volt. The dissident group left the Church for a time and held their own Services in the home of Mr. A. Ariaratnam. To help or"r-"or. some of these problems, the need for a Tamil iection in the magazine was suggested. lt was voiced that there should be Tamil representation on the P.C.C. Likewise, a P.C.C. representative should be appointed on 31 the Tamil Church Committee when it was reformed. The Tamil community was encouraged, once again, to attend the English speaking Services, because the "present separation is undesirable". Later the rift was healed, but at the time it was a sharp controversy still remembered by some members today.

informed the P.C.C. of the "pressing" needs of The Rev Charles Samuel, who was visiting once a month, 1] theTamilcongregation. ln 1955the Tamil Committee was reformed. Mr. J. Gnanabaranam, catechist and later Layreader, assisted with the weekly Service. From the early post war period, the Tamil Committee had been contributing between $100 - 130 per annum to the P.C.C. and continued to do !o most of the time until 1962. Then came a move to join with the P.C.C.. The Tamil congregation had its ownA.G.M. s and in 1962 they agreed to become part of the P.C.C.. ln June of that year, the Tamil Committee passed all its funds over to the P.C.C.. The Committee was dissolved. The Tamil congregation became fully integrated into the organisation of the Church after nearly 70 years on its own. The P.C.C. became the single administrative body for the whole Church - an important step towards raising the Tamil Christians to an equal level with the English speaking community had been taken.

43 RESTORING FORTUNES On 31 August 1957, Malaysia gained lndependence or Merdeka. lt was this same year that the Parish welcomed the new Vicar, the Rev. Charles Francis Azariah Samuel. He holds the distinction of being the first Asian Vicar to be inducted at All Saints' Church. He was no stranger to the Parish as he had already been making monthly visits to the Tamil congregation. Five years had lapsed since the short spell under the Rev. J.J. Sampson. Once ,+ again, the Church had endured a considerable interval without a resident Vicar, thanks to the help of the Army Chaplains. But the Rev. Samuel r) brought an energetic and renewing influence to Holy Baptism conducted by the Rev. Charles F.A. Samuel the Parish as he began building up the Church Date: 28.9.58 during a consolidated period of pastoral ministry.

As a faithful priest he provided for the spiritual needs of the people, but also was concerned for evangelistic development within the Parish. Forsometime, the P.C.C. had discussed about starting Chinese work and evangelism; the Bishop had supported the idea of having a Chinese catechist. (23). With this in mind and under the Rev. Samuel's guidance, approaches were made to the Overseas Missionary Fellowship (O.M.F.) seeking help in developing the Church's mission. Many O.M.F. personnel had come into Malaysia from China in the 1950's. And from 1959 there began more than adecade of partnership with the O.M.F. in North Perak. However, it was not Chinese but Tamil work which developed. At the same time, a link with the Church Missionary Society (C.M.S.), who had been in Malaya since 1951, was brought through the arrival of Deaconess Philippa Kelly. She taught at All Saints'School for a time and served at the Church of the Resurrection, Kuala Kangsar. The All Saints' Church, Taiping, had by now received assistance through three different and contrasting Missionary Societies, S.P.G., O.M.F. and C.M.S.

Under the Rev. Samuel,the Youth work expanded with the formation of the lst Taiping Church Boys Brigade and Church Girls Brigade on 11 June 1961. The old All Saints' Tamil School in Assam Kumbang was closed due to shortage * of pupils and no longer required the building. So in that same year, the 28th British Commonwealth Brigade geierously assisted in moving the old School building to a new site behind the Church at a cost of nearly $10,000. It is now known as the Youth Centre. This provided a much needed Parish Hall for meetings and organisations to use; it has served its purpose well over the years. lst C.ompany of The Boys Brigade Taiping (1961) 32 Further danelopment took place at All Saints' School, , during the Rev Samuel's time, when two new classrooms were opened for the Private or Continuation School. These later became the Kindergarten classrooms. plans {} Discussions and were negotiated at this point to move the All Saints' School to a new site behind the Church. But a difference of opinion arose between the Rev Samuel and the Headmaster, Mr. Tan Ah Hung. The scheme was never carried out. The land behind the Church still remains to be developed. Another area of growth attributed to the Rev Samuel's encouragement was the Choir. The Choir provided a good musical tradition within the Members of the Church Ctroir Rev. C.F.A. Samuel (1961) Services, especially at Evensong which was extremely popular then, attended by 6O-80 people. From Taiping, the Rev. Samuel moved to Seremban where he was made Archdeacon. He died prematurely at the age of 42 in 1970 - a much loved pastor and friend. He had been an agent in restoring morale at All Saints' Church and had given the leadership that had been lacking for a few years.

The Rev. Samuel was succeeded in 1962 by the Rev, Michael Corea from Sri Lanka, a man of different gifts and contrasting perconality. Not outgoing by nature, he preferred more academic pursuits. This was not to the liking of some parishioners after the warm pastoral ministry of the Fiev. Samuel. But he embarked on a Church Renewal Campaign with the aid of a printed teaching booklet entitled, ,The Call of the Master', stressing the importance of Attendance, Belonging and Commitment. He also wrote * his regular Parish newsletter, bringing wider issues within the Church in a friendly informative style. He encouraged debate as regards the Christian llfe with visiting preachers and speakers at Evensong. practical Christianity featured too with the distribution of food to poor families in Taiping. lt was while the Rev. 0 Corea was Vicar that the Anglican Youth Fellowship revived. Forming themselvei into a Committee, they began to produce a regular newsletter, a forerunner of the present 'Links' newsletter. Deaconess Kelly was on the staff at that time; she faithfully visited from house to house and was responsible in bringing back many to the Church who had fallen away, includingthosewhohadleftwhentheTamil congregation split. Formerly in charge of St. Nicholas School for the Blind, Deaconess Kelly was ordained Deaconess in Singapore before coming to Taiping in 1961.

4.4. AN UPH!LL STRUGGLE.

The presence of a resident Vicar at All Saints' Church was certainly a much needed boost, but it was not plain all sailing. Despite the continued presence of the Europeans in Taiping, the 1g50,s and 1g60,s witnessed severe financial problems for the Church. Meeting the salary of the parish priest was an expenditure they had not had to face in full. before. With the S.P.G. Chaplains and the S.p.G. Tamil Mission, grants had been received, which spared the Parish a considerable expense. From 1g42 1gs7, the - Church had been without an English priest and the money saved had enabled the repairs and restoration of the Church to be completed. During the 1960's, the Parish was running with an annual deficit. Even some of the csets and savings of the Parish, such as the O'Rourke Eitate, were being whittled away to meet the clergy stipends. For many years, the Parish had been cushioned from the full realities of supporting their own Priest - a disadvantage which was not alleviated by the presence of o.M.F. and c.M.S. staff, although they undoubtedly brought many benefits. s Strictcontrol over expenditure was required and in the late 1960's and early 1970's the situation improved. For fear of a repetition of such financial difficulties, it was agreed to form a Trust Fund. When the All Saints' Private School at Kamunting closed down in 1969, it iesulted in a substantial amount of money outstanding, more than $20,000. For some time this was held by the Church Council in a Buildiirg Funj, but laterwas created into the All Saints' Church Taiping Trust Fund in 1g74, for the express purpose of maintaining . and extending the work of the Anglican Church in the parish. Thii has fo1 many years provided the Church with a useful security for future development. The added benefit of the annual interest has enabled certain special projects to be undertaken, such as the erection of the chain link fencing around the entire compound. Yet the nEed for adequate direct giving from parishioners and the controvercial debate surrounding a Diocesan Ouota system was the same then as it is today. 5.1. THE O.M.F. INFLUENCE It has been indicated earlier that the Oversec Missionary Fellowship parterchip commenced in 6 1959. One name that is remembered especially in connection with these years is that of the Rev. John O Hewlett, under whose direct supervision s the O.M.F. staff were placed in North Malaya. The benefits of this partnership are many, but more specifically they came at a time when the Parish was weak financially and they aided that recovery. With a strong emphasis on personal Rev' John Hewlett' Joy Hewlett and their three children' evangelism which resulted in many new Christians, they also provided a stable pastoralfoundation to ..* both English and Tamil speaking members. lt was "J,:;:,:T#fl1"T:,,lll:r},';J;;,,,...,,(Matt' 28:19) during the Rev. Hewlett's ministry that the Youth work grew to what has almost beiome legendary proportions. The value of the O.M.F. influence should not be underestimated.

The Rev. Hewlett and his wife had first been at St. Andrew's Church, Parit Buntar from 1962. Then in '1966, they moved south to All Saints'Church, Taiping. He was a friendly, approachable person, jovial in temperament, practical in action and one who planned with foresight. His many gifts and skills suited him to All Saints' Church as a good pastor, administrator, evangelist and teacher. One of the most impor- * tant legacies from his ministry was in training Layreaders, who could provide a lead in the Church if a Priest was lacking, as happened immediately after he left. Besides the lay workers from O.M.F., the Rev. Hewlett had two clergy assisting him for a few years. They were the Rev. Adam lbrahim, a Malay Christian from Singapore, whoserved in the Parish for a short spell (1966-7), followed by the Rev. Lim Cheng Ean, D newly ordained, who spent 2Yz years in Taiping.

5.2. EVANGELISM AMONGST THE YOUTH As Youth Fellowships seem to go in cycles, so by the end of 1966 it had dwindled to a mere four youths. But that was enough, for after 1970 it had begun to experience rapid growth to up to 70-80 members. a self-organising Fellowship. The youths were taught to pray and study the Bible, as well as to enjoy them- selves; they were trained to lead their own meetings. They helped in cleaning the Church each week and cutting the grass. Growth in the youth work was spurred by the active lnter-School Christian Fellowships and the visits of full time Youth workers from Scripture Union.

The Church at that time was much more evangelism orientated than before. There were two important Missions held during this period, whose aim was to stir up the Church members as well as to win others for Christ. The first aim was perhaps more successfully achieved than the second. August 1968 was the date of the first Mission, led by a team from St. Gabriel's Church, Kuala Lumpur, under the Rev. Peter Young (C.M.S.). The planning Committee stressed the importance of prayer preparation, distribution of tracts and monthly fellowship meetings prior to the Mission, also open to friends. Up to 160 people attended the final meeting of the Mision; many came from Kuala Kangsar and nearly 40 people made a decision for Christ, a good proportion of which was for the first time. These persons were given follow-up teaching and encouraged to come into the fellowship of the Church. Again in 1972, a second fiveday Mission was organised. The programme evolved with daily Bible Study and prayer, followed by house to house visitation r]l of the Church members from the team. Once more, the success of the week depended upon participation by the congregation and a determined attempt to bring non-Christian friends. lt was discovered that the most effective evangelism is through personal contact, particularly through friends. The flourishing Youth Fellowship did not guarantee that the Churcfr was ideal. lt brought its own difficulty as a generation gap emerged between the young people and the older congregation.

Other evangelistic efforts were made in the ministry to the lbans, stationed at the Army Camps in Kamunting. The results were considerable with many baptisms. To the Tamils, there was a 'Tamil Team' formed for outreach work on the rubber and palm estates. Although Taiping town has a large proportion of Chinese, no work ever materialised amongst the Chinese speaking community from All Saints' Church. 34 is now The O.M.F. workers used a follow-up teaching course for new Christians whilst in this Parish' lt rvailable on the market under the titie, 'Going on with christ'. certainly the follow'up work to evangelism and Missions was given significant importance'

After 1974, the O.M.F. missionaries were few in F the Parish. The period of constant activity was followed by a lull. ln the ensuing nine years, six were to prove to be lean years without a g of them resident worker at All Saints' Church.

5.3. MISSION THROUGH EDUCATION.

There has been a tradition of education pioneered by the Church in Taiping since the beginning, through the Revs Pyemont, Barton'Parkes and Gnanasihamani in particular' The education began as a day School in the Tamil parsonage with 25 Malay, Chinese and Tamil Children registered. The English in the School. ln catechist in 1885 taught The Ordination of the late Rev. N. Jeyamoney as 1887, application was made for a piece of land Deacon on 16.4.72. the town. for a School building in Kota, central to Standing L to Rt: This became known as the 'Central School', with }lr. Philip Sankey, Rev. J.O. Hewlett, Rev. Paul Daniel, the Rev Pyemont himself Headmaster in 1892 Rev. N. Jeyamoney, Bishop Tan Sri Rt. Rev. Roland Koh' when it was opened. The School was a Government Ven. J.C. Savarimuthu, Ven. J. G. Savarimuthu' School; later, it was moved to a new site on Main Mr. C€cil Abraham. Mr. S. Chelliah, Mr' Tan Choong Wing' Road opposite the Chettiar Temple, and the name Mission, changed to the Anglo Tamil School. ln 1903, the School was handed over to the S.P.G. Tamil the hence becoming the first School associated with the All Saints' Church. However, despite its value to 'Church' Mission, it was closed in favour of a Malay vernacular School after some 20 years. The second Q ,l907 parsonage School was St. Faith's Kota, built after with funds provided from the sale of the Tamil when the Rev. Gnanamani retired to lndia. St. Faith's School continued for many years and during the time of the Rev. Barton-Parkes the Tamil School expanded' (24)'

This Tamil School (St. Faith's) was rebuilt in 1910 on a new site using Government funds and it began growing rapidly. The following year a new permanent building was erected becauseof furtherexpansion' ihis prolect was for an Uppei Middle and Lower School with a capacity of up to 200' Also included were teacher's houses and a weekday Chapel was provided at a cost of $6000. The School stood on Main Road and in 1911, some 112 children were attending it. ln that same year, Canon Barton'Parkes expected to open a second Mission School some seven miles from town, ln which direction this was to be, we are not told. Unfortunately, the School never came into being'

Twenty five years later, a further expansion in Mission Schools took place under the Rev. Gnanaslhamani, who also considered education a priority. He wrote, "as most of my relatives in South lndia were converted to Chrlstianity through education in Church Schools, I made up my mind to found as many Schools as possible when lwould be appointed permanently to a Parish. ln January 1937 lwas pe.rmanently appointed for the Tamil work in North Perak Parish and took charge from March 1937. lt took some months for me to impress upon the minds of my parishioners the usefulness of Schools as evgngelistic agencies". (25). fr Having won the support of certain leading parishioners, a School Board was formed in August 1937, consisting of the Chairman and Vice Chairman of the All Saints'Tamil Church Committee and three laymen. They opened two Tamil Schools, one in Taiping (All Saints' Tamil School), and one in Kamunting (Coronation Tamil School). ln addition, they took over the management of an English School in Kamunting, known as Coronation English School. This was a Government School that had been in existence sincecirca 1880. Soon after, it became the aim of the Committee to replace the temporary School premises with purpose built buildings for the All Saints' Tamil School in Taiping. So although the All Saints'Tamil School was opened on 21 October 1937, the new building was only built in 1941 through public donations and then dedicated by Archdeacon Graham White. The aim of the Church was that these institutions would serve to educate children along Christian lines and sow seeds of moral and spiritual values. At the 35 ;.!*.. ii#fr| : .. #. 4. M"Dffi. ::.\. }t!. ::a: t-:iM q.,.,4;

All Saints Tamil School (1941) Sening the community through our schools. A view of the niucleus of the All Saints Tamil School in Assam Kumbang. (Taken on 5:5:41) Started by Rev. D. M. Gnanasihamani same time, it was hoped that the parents would be reached with the Gospel message.

After the Occupation, during which time the English Schools were all closed, the Coronation English School reopened on the old Kamunting Road. As it rapidly expanded a new site was sought and secured opposite the Military Hospital - a five acre piece of land where the present School now stands. On 1 June 1950, the Bishop of Singapore declared the new building open, renaming it the All Saints' School Kamunting.

The Coronation Tamil School was started at the request of Tarnil labourers in Kamunting, anxious for a School where their children would learn their mother tongue. Here was a need that the Church responded to. On 29 September 1937, the Coronation Tamil School was opened. The premises of the School, an old Government English School, stood on a small piece of land leased from the Army at $10 per month. But the building was not properly functional for many years, with no electricity and situated close to the main road. During the 1980's, the Education Department decided to build a new School in Kamunting Expo'. ln 1985, the School moved to Coronation Tamil School Kamunting its new site, its name subsequently changing to - the old building SRJK Tamil Kamunting. This was largely at the request of the Parent Teacher Association, who objected to the inclusion of the word 'Coronation'. The Headmaster, Mr. A. Paul Raj, has been a prominent member of the All Saints' Church for some years rendering services as a Tamil Layreader. He has been Headmaster since 1978.

The Schools had a close relationship with the Church for many years during the post war period. Sunday School classes were held in Kamunting. Members of All Saints'congregation have taught in the School at various times. Particular recognition is attributed to Mr. Tan Choong Wing, Headmaster from 1959 - 1983. Parish staff from C.M.S. and O.M.F. were posted to the Allsaints'school in the 1960's and helped to teach Scripture to the children. Ahd Parish clergy have maintained a personal link with the Schools.

36 However, during the mid-1970's, the close relationship began to diminish until tday when the Church plays little part in the affairs of the School, excopt on. a consultative basis in the appointment of the Headmaster; Today there are no teacherc from All Saints' Church at the School; the pupils are predominantly Malay. True enough, it is a Chlistian Mission School in name only. lt is now up to the Church to search for new ways in which to provide a service to the community and express its mission in the world.

5.4. OUTREACH THROUGH THE SUNDAY SCHOOL.

As a supplementary organisation of the Church, the Sunday School has always played a nurturing role in the spiiiiual development of many children from both Christian and non'Christian homes. The origins of the dunday School work appear to go back to the early days of All Saints'Church with the efforts of the first catechist in Taiping. Certainty by 1912 a Tamil Sunday School was being held at St. Faith's School - something the other Mission Schools were qble to emulate in later years. By 1928, both Tamil and English children's work was being conducted at the Church by the Rev and Mr. P. Browning.

Because the Church had no proper hall of its own during the pre-war yeam, use was made of the Freemasons Hall on Swettenham Road for various Church activities including Sunday School. However, this did not meet with the approval of the children. ln '1937, it wa decided to move back to the Church, because the children maintained that the Hall could not be called 'rumah hantu' for',nothing. (26)' A decline in attendance indicated their preference for the Church. And even the presence of the churchyard beside the Church did not appear to arouse fear o among the children. One wonders about the @ntent of the stories that evoked such strong Training (Series 2) reactions amongst the children that the Masonic Sunday School Teachers under Mis Marion Parsons in April 1978. Hall wa haunted. Around that time, there were some 42 children attending Sunday School, both Engtish and Tamil. Miss Annie Simpson was in chaqe of the Junior section for a while. Again after the war, opponunities were created through the All Saints' School, particularly where there were Church members on the staff to teach Scripture to the children and encourage them to join the Sunday School classes. ln 1954, a small class was started under the super- vision oi Mr. Tan Choong Wing. This outreach continued for several years until the mid 1970's.

One of the greatest contributions to the Sunday School work came through the O.M.F. missionaries. As well as supervising the overaH work,they also provided thgroughtraining ard grounding in the Scriptures for the teachers themselves. Miss Marion Parsons, affectionately known as 'Auntie' Marion, came to Malaya in 1952 from China. She was one of the leading figures in the children's work. Remembered as a good resource person and an inspirational instructor, she spent many hours building up the Sunday School in Taiping and elsewhere. A disciplined teacher herself, she had no time for nonsense and her sternness could make lesser mortals tremble! Yet the benefits of her efforts continue to be appreciated today. Several of the full-time staff acted as superintendents of the Sunday School through Deaconess Kelly, Miss Norma Stewart, Miss Gillian Hunt and Miss Angela Hanson. Malaysian leaders eventually took over. ln Mr. David Cheong and Miss Cheah Sook Lan, we see the fruits of that thorough training.

€ The present Sunday School is attended by children from both Christian and non'Christian backgrounds. The age range varies from'4-12. The children are divided up according to the age group. Clases are held arery Sunday at 10.15 am in the Youth Centre, led by Mis Cheah Sook Lan, Mrc. Agnes Joseph and Miss &ns Glory Manickam. They provide instruction in English, Bahasa Malaysia and Tamil. The Sunday School programme offers Scripture lesons, games, songs as well a participation'in the Family Services ard Bible Ouizes. The year is rounded off with a Surday School party. This foundation work of the Sunday School acts 6 a stepping stone for the children to move on into the Youth Fellowship and hopefully full membenhip of the Church at All Saints'. As the proverb says, "train a child in the way he should go, aid when he is old he will not turn from it". 1271. Therein lies the essence of the Sunday School work.

37 6. 1976.1987 RECENT DEVELOPMENTS. 6.1. "LONG INTERREGNUM" From 1974-1983 the interval of time between one Vicar leaving and his successor arriving, i.e. the interregnum, has been longer than the time an incumbent has been present. After the departure of the Rev Hewlett, it was two years before the Rev K.S.D. Manickam arrived from Sri Lanka. The duration of his stay, 1976-1979, was followed by a further four year interregnum before the arrival of the present Vicar.

During the period before the Rev Manickam took Teachers and members of the Sunday office, the Parish was in good heart. School. The new Taker in March 1987. Layreaders gave good service with the help of visiting clergy to keep Parish affairs in order until a Vicar was found. However, it was not without difficulties. The areas affected most were the two daughter Churches at Kuala Kangshr and parit Buntar and the Tamil work; they suffered from the lack of regular and frequent visits from a Vicar. These years wjthout'a shepherd' meant that the Church was vulnerable to outside influence. ln particular, the Youth Fellowship in Taiping faced a crisis as certain Christian doctrines, which would be classifid irs pentecostal in emphasis, were encountered for the first time. They became a controversial issue amongst the youth, threatening {r to split the group. Fortunately, this was avoided. The issue centred upon what are the signs Rev. ILS.D. Manickam, Vicar in 1976 1979 manifested in - the believer which give evidence that Flanked by lrtr. David Cheong and Mr. Kong Seng Hoe he has received the Holy Spirit. Some argued that speaking in tongues is 'the sign' that a person has received the Spirit; others maintained it was not. The debate continues to rage widely within the christian church today.

The Rev K.S.D' Manickam, a Tamil speaking priest, was keon to provide the ministrations of the church to the Tamil members. Frequently, he travelled to Kuala Kangsar and Parit Buntar to take Services and visit the people' Taiping ln also, he was always ready to teaa tne people in worship. A quiet man in company poor and a conversationalist, he was never short of words in the pulpit. The Rev Manickam was a good preacher and enjoyed taking Services; he placed great importance on the liturgical life of the Church. During his time, the (1928) was replaced by the Series lllCommunion Service. He had little patience for the routine administration and paperwork of parish life, and was not one for committee meetings. Punctual for appointments, his was a pastoral ministry of word and sacrament in its simplest form. He was an elderly man whose health was pooi, resulting in a stroke whilst in Taiping. At the end of his year, third he returned to his native sri Lanka where he served at Emmanuel Memorial Church, Colombo. After the communal violence eruptd in Sri Lanka on 24 July 19g3, he visited the refuges camps in search of any of his parishioners and friends. But a few weeks iater, he was taken ill and admitted to hospital. The Rev Manickam died on 3 September 19g3. (2g).

Once more the Parish.was faced with a long-interregnum, depending on visiting clergy from lpoh and Sungei Petani to preside at the communion Servic"t. rh"- intirregnum took a toll o; ih" t*o daughter Church through lack pastoral of care, no visitation, no one to giie time and counsel. Some members were lost because of it - they ioined other Churches. ln Taipiig, the absence of a resident Vicar was noticeable. The appointment of the Rev Andrew Sullivan as Acti'ng Vicar in 1gg2 did not avert further problems amongst the congregation. There was mounting confusion ,i n"* wave of Charismatic influence infiltrated the Church. " Whilst there w8s a renewed musical interest and a seeking after new vitality in worship and fellowship, these were to Gome to grief. The checks and balances were insufficient 38 to monitor and keep in percpective the fresh things being experienced and learnt. The long strotch without a rcsident Vicar brought troubles, which this time mounted to the loss of two families who felt they could 'no longer remain in the Church. Desplte the valiant attempts of the Rev Sulllvan who, althougth based 50 miles away, w6 trying his best to uriite the various factions within the Church, the split caused great unhappines for a long time afterwards.

However, the lay members displayed their capability to carry out the succesful renovation and repair of the Church urder the guidance of the Church Council. A revival Mission was held in 1981, organised and executed by a Mission committee from the congregation. The various organisations within the Church had leamed to percist with their activities by themselves. Thus to a large extent, life continued a usual. But morale was low.. Fear of further disputes continued to loom in people's minds and one can detect an increasing impatience the longer the Parish was without a Vicar. When cventually a successor was appointed, it happened quite quickly. The Rev David J.Cox and family from C.M.S. England arrived in Taiping on 15 June 1983.He was instituted to the Parish on the same day by the Rt Rev Tan Sri J.G. Savarimuthu, sooner than the Parish had expected.

6.2. CHURCH OF THE RESURRECTION, KUALA KANGSAR.

Some twenty three miles from Taiping, the Church of the Resurrection is the firct of two daughter Churches of All Saints', situated near the centre of the Royal town of Kuala Kangsar. Built in 1908 by the generosity Mrs G. Bird and Dr. Haviland, of Rev. David J. Cox &Mrs. Rachel Cox itwas commissioned in memory of Sir Hugh Low (British Resident with family Simon, Sarah & Daniel o in Perak), Mr Dacres Wise, Mr Arthur Butler and Mr George Bird. On the West door, a memorial brass cross is placed in their memory. The Church, which accomodates 60 persons, was opened for divine worship on 28 June 1908. However, it was not consecrated until 28 June 1910 by Bishop Charles Ferguson Davie. From that time, the Chaplain paid a monthly visit on the last Sunday of each month to the congregation of 15-20. There was a keen English congregation in the making, consisting of civil servants, and during the Rev Markham's time (1884-1887), Services were held at regular intervals. lt was, therefore, one of the first Outstations started from All Saints'Church..(29). The Porch was added to the Church in 1912, a gift from a Mr. Salisbury of Gapis Estate. A few years later, the building was reroofed with 'atap', but by 1919 it w6 necessary for repair again. This time, a wooden shingles roof, costing $1,0(X) was added, which lasted more than fourty years. The town of Kuala Kangsar has suffered in the past from floods, caused by the Perak River overflowing its banks. ln December 1926, the Church was invaded by flood water, causing considerablb damagp and many books and furnishings were spoilt. During the years of the Occupation, it was due to the efforts of the Rev Gnanasihamani that the Church survived intact and the small Asian congregation was held together.

ln 1947, the Church began to revive as the Eu ropeans returned to the estates and Gove rn ment positions. Mr Kenneth Luke, a Layreader, became Chairman of the Kuala Kangsar Church Committee. He had been married in All Saints'Church only a week after the Japanese landed in 1941, and was imprisoned in Chargi. Formerly a teacher at the Malay College, Kuala Kangsar. he later continued as Deputy Director of Education in Kuala Lumpur before leaving Malaya. Often in the earlier history of the Church, senior Government officials and even the District Officer had been closely involved in the local Church. ln the early postwar years, (1978) valuable help was on hand from the Chaplains to Churei of firc Recurresdo Kude Kugrar Confrmadon Senice by thc Birhop of West Malayrda. 39 the Forcqs, in particularthe Rev Laurence Davies and the Rev Piggott. Eventually with the appointmentof the Rev C.F.A. Samuel, regular visits were possible. ln 1962, Deaconess Philippa Kelly was made Deaconess in charge, spending three days a week at Kuala Kangsar. Holy Communion was held once a month and Morning Prayer every other week. Evening Prayer was taken regularly. Considerable assistance was received from Mr. C. M. Roberts, O.S.P.C., a Tamil speaking Layreader and Secretary for many years of the Church of the Resurrection.

By September/October 1963, a new situation had arisen at Kuala Kangsar with a United Service on the first and third weeks, shared with the Lutherans and Methodists. An initiative to work together had emerged from amongst the local leaddrs, the Rev M.Corea, the Rev Butler-White and the Rev D.Vierow. A United Committee W6s established to handle matters of united concern, such as Services, children's and youth programmes, special events and evangelism. (30). Services became designated more by the language group than the denominational label. The Pastor in' charge, the Rev Duain Vierow, a U.L.C.A. (United Lutheran Church in America) missionary wrote, "a matter of ecumenical nature deserves mention, namely the formation of cooperative Lutheran-Anglican-Methodist work in the town of Kuala Kangsar in Perak State. Soon after Pastor Vierow's arrival, he was appointed 'Pastor in charge' by request of the Anglicart Bishop, the Rt Rev C Kenneth Sansbury. By June 1964, a letter was sent by the Kuala Kangsar United Church Commifiee (representing the three denominations) to the heads of the three cooperating Churches, recommending additional steps to be taken toward forming an ecumenical congregation with one Pastor serving a United congregation. These suggestions were disctssed by the heads of the Churches. Difficulties arose, not the least of which was the insistence of the Anglican Church to have a man in historic succession as Pastor. When Pastor Vierow left for furlough in August 1965 the matter had not been fully settled. ln September of the same year, an Anglican in Taiping was appointed for this work". (31).

No formal endorsement was made of this 'United' or 'Combined' congregation, but it continued to work at local level between the three Churches until 1971 when the Lutherans left to form their own Church. The remaining members consisted of an English speaking congregation (mainly Methodist) and a Tamil speaking congregation (mainly Anglican). The Combined Committee acted to take responsibility for the maintenance of the Church and joint activities. With the departure of the last O.M.F. worker, there was {* no resiQent worker after 1981. The situation began to drift along with no clear aims and goals of the intention and purpose behind the Combined congregation. With the arrival of new members to the congregation,the history and traditions of the Combined congregation, in which mutual respect was paid to the practices of each member Church, were overlooked. Although the Anglican members had been reduced to nearly all Tamil-speaking only, the Anglican clergy continued to visit. The Rev Charles Samuel took the monthly Tamil Holy Communion and the Rev Andrew Sullivan came from lpoh once a month for the English Service of the Combined congregation. Repeated efforts were made to resolve some of the problems. Proposals to reform the Combined congregation were considered but without success.

As time went on, dissatisfaction within the Combined congregation at the ethos of Anglican worship, coupled with concern amongst the Anglicans for the dwindling Tamil work, led to the dissolution of the Combined congregation from 30 .lune 1985. One wonders whether there had been an over emphasis upon 'union', as Pastor Vierow hinted in his Malayan Memoirs April 1965, to the neglect of the differences that exist between the Churches, which are not easily overcome. (32). This was further complicated by the difficulty in maintaining a balance between the traditional and charismatic styles of worship. ln any case, it was a sad day when the ecumenical vision of the founder Churches was lost. Thankful for the benefits of the past and repentant of the failures, the Anglican and Methodist congregations separated to carry on independently. The Combined Committee was disbanded, the end of a significant chapter in the life of the Church of the Resurrection.

But a new chapter was beginning. From 1 July 1985, the first full-time Malaysian Tamil-speaking worker was appointed to the Church of the Resurrection, Mr David Alakumalai. The Tamil congregation was to face a period of reorganisation with the introduction of weekly Services. Fresh attention was given to youth work and home meetings. For the first time, the Anglican Tamil members were faced with the upkeep of their own Church, as well as being provided with the opportunity of a full programme of Tamil activities. ln December 1986, Deaconess Samidial assumed responsibility for the work in Kuala Kangsar as the vision of a resurrected Church is purcued.

However, difficulties still exist, one in particular with respect to the Church land. Some uncertainty about the future has been created by the posible takeover of the Church land for development by the 40 ,,

LWj*q ,

tiiffi;,i.:*i-.,,.,,

Members of Church of the Resunection' Kuala Kangsar. @aster Day 19,y'..87)

Government. Some five years since this was first mooted, the outcome remains to be seen whether the Church of the Resurrection which has stood for 79 years will continue to do so into the next century.

6.3. ST ANDREW'S CHURCH, PARIT BUNTAR. & St. Andrew's Church is the Anglican Church, situated in Jalan Padang, Parit Buntar, T, km from the town centre. lt is the second daughter Church of All Saints', Taiping, in the Parish of North Perak. Built in 1910 through the development of the Chaplaincy in Perak, it acted primarily to cater for the needs of the European community at that time, and a few lndian Christians. The Church was consecrated on 21 April 1911 by the Bishop of Singapore, the Rt. Rev C.F. Ferguson' Davie, and dedicated to the name of St. Andrew the Apostle. Today it provides the worship St. Andrew's Church Parit Buntar (1914) centre for members from both Parit Buntar and , a town some nine miles away. The membership remains shared between these two towns, as it was when the Church was first erected.

Originally, the district of Parit Buntar was served from Taiping although for a time betvveen 1901-1908 it came under the Province Wellesley Mission. However, it became part of the Parish of North Perakonce more in 1908 and has continued to remain so ever since. (33). Prior to the Church being built, Services were held in the police court room in Parit Buntar. The Church was built at a cost of $4500 to accommodate 60 persons. lt is similar in size and design to the Church of the Resurrection, Kuala Kangsar, both of which being wooden structures are reminiscent of All Saints' Church, Taiping. Some extension and renovation work was undertaken in 1933. The Church atParit Buntar was then rededicated by the Bishop. From the early days, Tamil work was in progress as well as the European Chaplaincy work. From 1937, the Rev Gnanasihamani made regular visitsto Parit Buntar in his caretaker role through the Occupation and up until he retired.

Until 1960, the Church remained almost unchanged except for the disruption caused by the Japanese Occupation, when the building was badly damaged and looted. After the liberation of the country, the Church was restored by the local Christian community. The Europeans left Krian following Merdeka, and 4'l with their absence the responsibility fell upon the local Malaysian Christians. Today, St. Andrew's Church is an entirely Malaysian Tamil-speaking Church. During the O.M.F. period of activity in North Perak. the hissionaTies were stationed in Krian and Parit Buntar and English work developed again. Services were held every Sunday. Even some Chinese work'was initiated in Parit Buntar. Although the latter were not Anglicans,they used the Church for their Services. Attempts were made to integrate the Chinese into St" Andrew's Church. This proved unsuccesful and they left, joining what it now the Chinese Methodist Church. On 8 September 1962, a Thanksgiving Service was arranged ontheGolden Jubileeof the Church. Bishop Roland Koh and a congregation of over 100 attended this occasion. Mr. J. Gnanabaranam, Layreader from Taiping, was helping at Parit Buntar with both Services and activities at that time.

For a long time, the Church was under the direct control of the P.C.C. of North Perak. ln 1982, a small subcommittee was formed to oversee all the day to day affairs of the Church. This sub-committee, which is directly responsible to the P.C.C. in all matters, consists of the Chairman (the Vicar), Vice-Chairman, Secretary, Treasurer and four lay members. Representatives of the Church organisations sit on the committee too; it convenes once a month. The committee manages all the affairs pertaining to the Church's work, finances, fabric and organisations. Annually, a Church meeting is called, prior.to the Parish A.G.M., and the sub-committee is elected by the St. Andrew's members. Two members of this sub-committee sit on the P.C.C. as St. Andrew's representatives. Additionally, one of the three Synod representatives of the Parish is elected from the St. Andrew's membership at the Parish A.G.M. so that the Church is represented at this level.

Although the Church dates back its history more than 75 years, it is only in the last five years that it has developed substantially, largely as a result of a few dedicated lay members, at a time when the Parish did not have a resident priest. ln 1983, the number of monthly Holy Communion Services was increased to two. Once a month, Morning Prayer was held, making a total of three Services a month. Weekly Services were introduced in 1985 when Miss Rani Chelliah, Parish Assistant, was posted to St. Andrew's Church. ln 1986, a further midweek Service of Holy Communion was started on a bimonthly basis in Bagan Serai. The present pattern is, Bagan Serai - first Sunday Morning Prayer and Holy Communion once in two months. Parit Buntar - third and fifth Sundays Morning Prayer and Holy Communion on the second and fourth Sundays.

St. Andrew's Church covers the area of the Krian District, i.e. Parit Buntar and Bagan Serai towns. Other areas covered by the outreach activities include Simpang Empat Semanggol, Ladang Gula and Kalumpang, Kampong Soon Lee, Batu Tiga, Sungai Bogak estate and Dennistown estate, Parit Buntar. The extension into these estates has all developed over the last few years with Sunday School work, home visitation of members and sharing the Gospel with non-Christians.

*:,::i

t] t..*4.

)t L x tr :ffi

Members of St. Andrew's Church Parit Buflt r. (Erster Day 19y'..57,

42 The Church.is the only building belonging to the St. Andrew's congregation in a compound of about. one acre. This means that maintenance and repairs can be kept low. But the lack of a meeting space is a problern On majoioCca'si,ons, the Church ltielf is too small and for group meetings after a Service, the Church is the only place available. On certain bccasions, the Church sub-committee, the Youth Fellowship and the D.W.F. have all been meeting at the same time in different parts of the Church! Even the grasscutter must be housed at the rear of the Church. Another difficulty faced by a lot of the members is the distance involved in travelling to Church, especially for those living in Bagan Serai. When only one member in Bagan Serai has a car, the majority must travel by bus. This can be a deterrent for motherc with small children and the elderly, apart from the constant cost of bus fares.

With the growth in the life of the Church over the last five years, the need for increased facilities has become apparent. ln 1985, the idea was launched to build a Church Hall, Parsonage and a new Church. This would assist in developing an entire Church centre: Hall for a Kindergarten and general Church use, Parsonage for a resident Church worker and an enlarged Church. As it stands, the Church requires rewiring, reroofing and general repairs. Situated on low lying ground, it becomes water logged during the heavy rains. So the level of the ground needs to be raised and deeper foundations are essential because'of the proximity.of the railway line.

As the members are mostly from low income families, the financial capability of the Church is minimal. The shortage of funds manifests itself acutely when attempting a project of this size. Yet it is a priority of St. Andrew's Church to develop the land bearing in mind present and future expansion. At a later date, the Church intends to erect a Church in Bagan Serai. This is an obvious need with more than half the members living there. The potential for mission expansion in Bagan Serai town should be pursued. But it is beyond the means of the members to do anything without increasing the regular income of the Church and without outside interVention. Already, the Church programme has two divisions for most activities and Services are provided in both towns to cater to the needs of the members. Apart from the strengths and weaknesses at St. Andrew's Church, there is much enthusiasm and eagerness - a vital ingredient if the Church is to continue to multiply. c 6.4. ALL SAINTS' CHURCH - THE BUILDING. Standing serenely in surroundings reminiscent of rural England is All Saints' Church, situated along the tree-lined Main Road and slightly secluded. Near to the Perak Museum, the Prison, the New Club opposite the'padang'and the Officer's Mess of the Vl Royal Malay Regiment, it is a corner of the town that stilt possesses a sense of spaciousness from the past. During the hundred years that the Church has stood there, it has seen a number of changes from the original structure. Designed by Mr. D. Lefroy, an Australian architect, 'Thaipeng' Anglican Church (as it used to be spelt) is built on a small elevation in the churchyard and lies east-west, the chancel facing west. lt is gothic in design and consists of porch, nave, chancel and vestry.

The nave is surrounded by wooden panel walls 20 ft high. Above, the roof is carried by hammer beam trusses supported by chenghi posts 10 inches square and set in concrete six feet in the ground every ten feet. Under the wall plate on both sides of the Church is a six feet deep clerestory made up of pointed arches with fixed venetians. On the outside, I pent roof supported by cantilevers runs the whole length of the nave to protect the walls from the sun. Four rectangular windows open out on both sides over a two and a half foot sill. Above the front gable of the Nave, over the door, is a rose window carved in wood measuring six feet in diameter. The chancel which is narrower, is similar in construction to the nave originally with the altar rails across the centre of'the chancel. On the north side abutting the chancel is the vestry. (34).

The Church which is made entirely of wood is constructed of meranti panels with selected hardwood framing. The vertical posts of chenghi and the wooden shingles on the roof of jarrah are from Australia. The whole Church is surmounted by a 14 foot high louvred bell tower with cross, giving the building a total height of 50 feet. From porch to chancel it is nearly 120 feet and the width is 25 feet across the nave. Building began in mid 1886 and was completed at a cost of $3285 to accommodate 140 persons. The four acre site was given by the Government and the grant lodged in the name of the Society for the Propagation of the Cospel in Foreign Parts. lt was leased for a peppercorn rent until later being transferred to the Synod of the Diocese of West Malaysia who now possess the freeholdtitleof the land. At first,the congregation in the nave sat right up to the chancel steps, giving the Church a somewhat cramped 43 appearance. Later the altar rails were moved to their present position and the pews situatd further back. fn. U"tt tower contains four tubular bells which were installed in 1891, donated by W.H. Treacher, Esq., C.M.G., F. St. George Caulfield, Esq., and by public subscription.

The Church now bears a cruciform shape, with the small south transept forming the organ chamber. ln 1923, the opposite north transept was added which became the choir. ln 1900, the Church was reroofed with money from a Restoration Fund. For many years, the Church was black in colour as the wood was treated with oil as a preservative. After the time of the Rev. Charles Samuel, the Church was changed in stages, both inside and out, and painted more conventionally. During the last renovation work in 1981, the Church was repainted according to the present colour scheme.

ln 1911, the stained glass window in the West End was placed in memory of two brothers, Frank and Arthur Bligh Stephens. lt is in three lights and depicts the coming of Christ the King in the centre. On the right can be seen the Saints Paul, Stephen and Peter, whilst the Virgin Mary and St. John t:.$$ stand on the left. lt also conveys the presence of 5r'.}: hosts in attendance. The window is t:i::t the heavenly s::.1.!: the most striking feature of the Church as one enters. lt is in good condition today despite being :.t"r.lJ $rili damaged during the war. ln the same year 1911, liirl:! the porch was extended, donated by a Mr. Sperling * to provide cover for cars and carriages arriving at the Church especially if it was raining' The font given in 1913 in memory of Julian Potter is of a floriated design. Made of Caen stone, the basin is supported on four alabaster pillars. The original font was donated to St. christopher's church, Johore Baru, in 1927.fhe pulpit was donated by K.R. Blackwell, Esq., and erected in 1927.|t bears the names of three of the great missionary figures of Christianity, St. Paul the missionary to the Gentiles, St. Augustine a missionary to Britain and St. Francis Xavier, one of the earliesr Christian missionaries to Malaya. Underneath the pulpit, reputedly, there is a time capsule placed in the concrete base, containing information about the Church and Government officials at that time, All Saints'Church - interior 1987 during Sunday Worship which perhaps one day may come to light again. (35).

Another interesting item was a relic, given to the Church in 1925, but which has since been lost. lt was said to be one of only two fragments of wood from the first wooden Church, built in 675A.D. in England by Ethelburga and Elkenwall of the royal house of Wessex. lt was discovered among the Norman foundations of All Hallows' Church, Barking, by the Tower, and given to All Saints' Church, Taiping, the oldest Church in the Federated Malay States. (36).

After the war, the Church received various repairs and improvements, and almost the entire roof was replaced with teak shingles. The Church now has full length opening doors, three on each side of the nave, for easy access and ventilation. ln 1981, the present terazzo floor was laid and the font moved to the front of the Church. At the same time, the baptism pool was built in the choir area, to enable immersion baptism to be conducted in the Church. The ceiling planks were covered with asbestos sheeting and the 44 wooden veneer panelling added to the chancel walls' The ' eptile :&- Church was painted inside and,' out, This restoration cost':QVBr '-.*. ,ffi $3O,OOO. tn iSSg, the organ was. installed to commemorate'the " I+.ffi$[*- Church's Golden Jubilee. bamageU extensively during the:wag;ii.., ;*ffiffi'- was restored in 1947. ln 1985, the same organ was completelv $f$sf;*, renovated and restored again at a cost of $8,500 after several years $$$il*i of silence. lt is one of only a few such orgns in Malaysia today and !$*$ili ii a unique feature of the Church.' tl, ffiffi$] . , , . ,' Over the years, the Church has changed in its appearance in several tffiffi significani ways, but still remains basically the original structure. ffi f;,Unl##H:*n".i;flf,jff,,iH JiI?JT"XrulL,r re truth in a temporar worrd' :'rr, .:,"j]T;^;:'"'", rath-er different Church from wheh it All Saints'Church today is-a i first began. consisting of Malaysian christians of chinese and lndian [ffiI descent, the European community which founded and dominated --'- the Church for so many years nas Leen completely replaced.,Tgdqy, A[- Srlntr€tu!fi Pipe Organ the Church is made up of some 167. members, including children. one of the feul pipe organs still The malority are Engiish spei-king, but some 20 adults are Tamil h use,in Malaysia' i9 centred around ' speaking only. The worship of'the'Church lhe I . . , weekly-Holy'Communion bervice with twoServices a month heing,qombined.English and Tamil. Once a month, the Family Service is held, which all ages are encouraged torattend.

* a) Membership - total 167. Families .- 33 Ages 25o/o under',I2 years . ,. -

12.5% between 12'- 20'ryears . 52.5% between 20 - 55 Years 10% over 55 years Working members - 40 Electoral Roll -'84 b) Services - Holy Communion 8 am {except tint Sunday)' Holy Communion 8'am combined Englisn and Tamil second and fourth SundaYs' 1 | Family Service 9 am first SundaY.

c)

Group Attendance Y"?!iln , Sunday School ':, WqeklV 40 Youth Fellowship . Weekly 20 Diocesan Women's FellowshiP Monthly 15 Tamil Bible Study Fortnightty 12 English Bible Study Weekly 15 Adult Fellowship Monihty 15 Centenary Choir Weekly'' 20

The 'saints' today are treading where the saints have trod before. Today it is a Malaysian expression of that Church and will becdme increasinglyso. The All Saints'Chure;h seeks to maintain.thepresence of a worshipping Christian community. lt is here to teach and Rourish the people of God and to be an abiding witnes in word and deed'to the surrounding commufiity. ::

45 -]-l t\ 0q .q o, !- ot\, L- (u P U' (tr LIJ € c N o aa E t\l (u rd q) .v, (g l.?o \J F :cD:c :CLa.- s E'6(1)F E\ F jGg- C-Co11= ut .=l-# Efi s EE C t- o o= +, o. (tr trt) G' l- o) 3 C (Jo -1- .- 7. THE FUTUBE. 7.1. SOME EXPECTATIONS. The Centenary of a Church is naturally an occasion for looking back over the years and seeing what has taken place in the past. That past is remembered with thanksgiving, but there is also the opportunity to look forward, with hope, to the future. Having learnt from former shortcomings and building upon what has been achieved, the Church must press on to the goal of the upward calling.

It has been said in various quarters that All Saints'Church belongs to the oldest Parish in the Diocese, but that it has developed little over the years. Although she is the mother of two daughter Churches, those daughters at Kuala Kangsar and Parit Buntar are now 75 - 80 years old, and should have produced offspring of their own! The first hope and expectation is that these elderly daughters should soon become detached from the old mother and be formed into Missionary Districts. And with the passage of time, they should eventually become Parishes. The appointment of full-time staff to work in the Church of the Resurrection and in St. Andrew's Church is evidence of the aim to witness the growth of these Churches. It is likely that St. Andrew's Church will be the first to materialise into a Missionary District.

A second development to be expected in the near future is the appointment of a Malaysian priest as Vicar of All Saints'Church. Taiping, and the departure of the last expatriate Priest to have served in the Parish. One hundred years on is not too soon in the life of All Saints'Church, which has so far known only one Malaysian as its Vicar. This move towards a more Malaysian Church is a necessary and timely one - an accelerating impetus to the Church as it aspires to be more Asian. The role,of the Missionary Societies is already changing from the traditional role of sending long-term workers to far flung outposts around the world. One possibility now taking place is enabling the exchange and sharing of people and resources in short-term projects, when the east helps in re-evangelising the west.

A Third area in which expansion may be expected, lies in the utilizing of the Parish land. Each of the three Churches stands proudly in its own spacious compound close to the town centre. Already plans have been drawn for the development of St. Andrew's Church land. ln Kuala Kangsar, it is not yet o possible to project into the future, whilst in Taiping behind the Church rests one of the greatest assets of the Parish. At present, much of the four acre compound is fallow ground. This capital ought to be regarded as a valuable resource for the next century. lf planned carefully, it will benefit successive generations. lt could provide the space for an extended kindergarten, a multi-purpose Parish hall and community project or even a Diocesan or regional Conference centre.

The development of Taiping town and district in the forthcoming decades is not for me to predict. However, as Taiping becomes increasingly accessible through an improved transport system, it may assume some of its former importance in the State. When the world economic recession is over and markets improve, one would expect this to foster growth in employment, trade and industry and attract a larger population to Taiping town. And so the Mission of the Church to commend the love of God in Jesus Christ remains the same in every generation, but it must be adaptable to an ever rapidly changing world.

7.2. SOME WEAKNESSES AND RECOMMENDATIONS. It must be admitted that certain weaknesses can be detected when reviewing the history of the North Perak Anglican work. But to draw attention to these and to highlight them is not intended to apportion blame or belittle the efforts of our predecessors. But by recognising such weaknesses, we can learn from them and seek to redress the balance lndeed, to be able to face and admit our mistakes is not a sign of weakness but of strength. lt brings with it the prospect of doing better in the future.

The Anglican work, beginning with the Chaplaincy, has been principally carried out along pastoral lines; the first and foremost aim has been to lead the Christian community in Divine Worship, to offer and maintain the ministries of the Church through baptism, confirmation, marriage, burial and visit and care for the members. Although evangelism has been done (with greater prominence in the 60's and 70's), it has not been the main emphasis of the Church to make and teach new Christians. Consequently, the model of the C(urch that has been followed, is to be more pastoral than evangelistic. The tendency is that the Church becomes too dependent upon the Priest to provide such a service. Greater importance needs to be given to our obedience to the Great Commission. A higher profile strategy should be adopted. However, it has been underlined several times that without the regular visitation and supervision of a 47 Vicar, members fall away, splits threaten with deleterious effects and further long interregnum should be avoided if history is not to repeat itself. So it is a two-pronged model of pastoral care and evangelistic outreach that is required by the Church.

Besides the evangelistic outreach, there is the social outreach of the Church. ln Taiping, this has been largely conducted through the setting up of Schools. Now that the Government has replaced the role .of the Church in providing education facilities for all, the Church must re-evaluate the needs of the community and ask what can be met by a social outreach programme? The impact of such programmes may be smaller than in the past, but just as important an expression of a caring, serving community.

It is surprising that with the large number of outstation congregations in North Perak that have been associated with All Saints' Church, so few of them grew into separate Churches. The war years caused a dislocation in the outstation work. Once again, the pastoral approach which was concerned with maintaining the existing work, meant that there was no effective new growth. ln addition, the withdrawal of the visiting Priest meant the disappearance of the small pockets of Christians in the outstations. Language work was restricted to English and Tamil. NoWhere did Chinese language work develop, even in places where there were many Chinese inhabitants. The Anglican Church in Malaysia has been involved in Chinese language work for over 100 years, yet it has not developed opportunities in North Perak. To do so requires the appointment of suitable staff who can pioneer new Churches - a commitment by the Church to mission and not just maintenance.

A further weakness encountered in Taiping has been the constant drain of personnel from the Church. Many young peopl.e leave after completing their secondary education, in order to find employment in the bigger towns. Some go on to higher education. The result is a residue of young adults and working members, whilst few are transferred to Taiping to work here. This is a limitation which is governed by circumstances beyond the control of the Church. lt remains to be seen how the town of Taiping will grow in the future. Meanwhile, leadership and responsibility fall upon the same small nucleus of members and the shortages are felt. * Many benefits have been received through the involvement of the three Missionary Societies in North Perak. The beginning and establishment of the Church and Chaplaincy were possible only through the benevolence of S.P.G. The latter also sustained support of the Tamil Mission for many years. Likewise, C.M.S. and O.M.F. have been able to second staff to work in North Perak when the Diocese has been short. Conversely, the long association of direct help from these Societies has cushioned the Parish from the full financial impact of supporting its own Priest. Only after a long struggle has the Parish caught up in this matter. The disadvantage has been that outside aid has removed the onus from the Parish to pay its way. lt encourages the Church to depend too much on outside help. Once a Church has been established, it should have its own local leadership sooner rather than later, so that in this instance, a Malaysian mind can evolve a Malaysian Church.

7.3. WHAT KIND OF CHURCH ARE WE? The title of a book, "The Past ls Myself", reminds us that we cannot deny or alter our past and our origins. The Church today is the continuation of what it was in the past. We are the product today of what we have been in our earlier years. Whatever the strengths and weaknesses, the successes and failures of that Church, they belong to us.

Having been introduced to Taiping and North Perak through the colonial community, the Christian faith has grown and taken root in the soil of Malaysia to become a local indigenous Church. From a Chaplaincy background, the ministry has been widened from a small group to become an open fellowship of Christians of many diverse backgrounds. Beginning with the English, it progresses as the Malaysian Church. The multi-cultural influence (for European culture itself has been and is influenced by eastern cultures among others) in conjunction with the Missionary Societies link, adds to the Church a catholic or universal dimension. As different ethnic groups and different languages are represented in the Church both past and present, it reminds us that the Christian Church offers herself to all people. And the influence of a variety of Christian traditions through the Missionary Societies contributes to widen the experience of this Christian community from that of high Churchman, to low evangelical and the'via media' or middle ground - a wide spectrum to signify All Saints' Church. We are one small part of the Church, the worldwide Christian family, We are a Church that has been blessed richly in the past. 48 We from whom much is expected must, in turn, learn to give from our abundance. , ...... ,

From our past, we are educated on our origins; we understand ourselves better. lf this history assists those at All Saints' Church to fulfil that, the aim will have been accomplished. The Church will hopefully journey on to a greater degree of wholeness in its life together.

7.4. CONCLUSTON. This history has been an attempt to offer an account of the beginnings and growth of the Anglican work in Nomh Perak through to the present day. The one hundred years involved is a long period to cover and describe in detail. Much of it is a generalisation and, at times, a presumption of what happened. For the interest of the present day members at All Saints' Church, ayearby year description of people and events would be more satisfying. But brevity of this history is a necessity, both for publishing purposes and also because of the few detailed sources that are at hand from which to write up a Church history of this nature. lt is a lesson incumbent on every present day Church to diligently record the events of the local Church life. This requir€s an honesty in reporting a balanced and full account for the benefit of the Church in the future.

I am acutely aware of the gaps in this history, both enforced gaps due to external factors and gaps which might have been easier to fill given more time and information. Much has been omitted, particularly in offering character profiles on leading lay people - a task requiring attention sooner rather than later while memories are still fresh. lt must be said that writing such a history can be a full-time assignment for one who is free to do it. The writer, therefore, begs that allowances be made for the shortcomings in this study due to other demands on his timd. The views expressed are those of the writer only. I do not claim to have given the only interpretation of the facts, as each of us comes with our own conditioned perspective. This history does not claim to represent the collective views of the Anglican Church in West Malaysia, but it is hoped that they do not conflict with them either. Like the story of the Acts of the e Apostles which gives no end to the story of the early Church and the life of St. Paul, the history of the Christian Church, 'His-story. God's story' has no conclusion. There is always a new chapter to be added of what God has done in the lives of his people today.

May this Centenary of Christian witness at All Saints'Church, Taiping, add its,own contribution to that never ending story of the Christian Church both in Malaysia and worldwide. p^r"'tf fu,te \18+ T^(;,

49 8. CHRONOLOGICAL HISTORY AND LISTS. 8.1. A CHRONOLCGY OF DATES AND EVENTS. 1786 Anglican Church history commences. 1871 Tamil work commences. 1874 Pangkor Treaty. 2 November 1875 First burial entry - James Wheeler Woodford Birch. 1878 First Government Hospital, Taiping. 1 January 1883 First Baptism entry - Nancy Zechariah. 2 February 1883 First known Church meeting in Taiping, presided over by Captain R.S.F. Walker. 1883 First recorded marriage - Mr. Schultz and Miss Walker. 28 January 1884 Bishop's first visit to Taiping. Agrees to appoint a Chaplain. 8 December '1884 Arrival of the Rev. A. Markham in Penang (S.P.G.), first Chaplain of Perak 1885 Present Church site granted by Government. Teluk Anson and Lower Perak included in the Parish. Church plans laid before the Committee - cost $3,600. 1885-6 Tamil catechist in Taiping - Gnani Poniah. 1 June 1885 Taiping - Port Weld Railway'opened. 1886 A temporary Church was being used. 27 March 1887 Divine Service first held in the new Church. 1887 Tamil Services being held in a hired house. 8 August 1887 Consecration of the Church by Bishop Hose. o Title deeds placed in the name of the S.P.G. 12 December 1887 Padre Markham resigns and leaves Taiping. 1889 Parsonage built. 0 6 May 1890 Taiping - Kamunting Railway opened. 1890 Province Wellesley added to the Outstations. 12 January 1891 The Rev. Pyemont arrives. 1891 Tubular bells installed in the Church 1892 Batu Gajah and added to the Outstations. 1892 Central School (Govemment) opened. Later known as the Anglo-Tamil School. December 1894 The Rev. A. Gnanamani arrives from lndia. First Tamil priest of the Parish. 1894 Tamil Service Register commences. 26 January 1896 First Conf irmation Service at the Church. 1899 Tamil parsonage bought in Assam Kumbang. Used as a Day School, as well. 1900 Church reroofed. 1903 Anglo-Tamil School handed over to S.P.G. Tamil Mission. 1903 Porch added to the Church. 1 January 1904 The Rev. Pyemont resigns due to ill health. 8 July 1904 Request for a Chaplain in Kinta. 21 April 1905 The Rev. J.B. Bourne succeeds the Rev. Pyemont. 1907 Chaplain for South Perak arrived, based at Batu Gajah. North and South Perak separated into two Parishes. 1907 The Rev. A. Gnanamani retired and returned to lndia. 1907 St. Faith's School, Kota, opened. 5 March 1908 The Rev. Pinhorne arrives, Parit Buntar incorporated into the Parish. 1908 Church of the Resurrection built. 50 1910 Font given. 28 June 19l0'Churth of the Resurrection Kuala Kangsar consecrated. 16 October 1910 Canon F.J. Barton'Parkes arrives. 191 1 Stained glass window installed. o- 21'April 1911 St. Andrew's Church, Parit Buntar, consccrated. ' 23 June 1912 Canon F.J. Barton'Parkes died in office. 1912 The Rev. J.D. Bolton acting Chaplain for six months. o 24 January 1913 The Rev. A.B. Champion arrives. Later Archdeacon of Sarawak. 27'February 1916 The Rev. E.A. Hone arrives. Bruas added to the Outstations. 1923 The Dindings and Sitiawan added to the Outtations. 1921-36 The Rev. S.M. Visvalingam appointed. Second Tamil priest in the Parish. I November Buntar and sitiawan' "" HT'lffTiff|:fi:Jfi1i^fflTi;,111] 1924 Mr. T. Yesadian taught as St. Faith's School. 1923-6 Consolidation of the Outstation work. 8 October 1923 North side transept added to the Church. 1926 The Rev. Philip Browning appointed. 1927 Lumut added to the Outstations. 1927 Pulpit erected. e December 1927 Trong added to the Outstations. 1928 New Tamil parsonage. A 1929 The Rev. Browning resigns. 1930 The Rev. H.J. Boyd. 1930-3 The Rev. S.W.G. Elwins. 1933-0 The Rev. Nigel Williams. 1937 The Rev. D.M. Gnanasihamani appointed. Third Tamil priest in the Parish. 1937 The Rev. R.E.J. Hodge. 1 August 1937 Coronation English School taken over (later'All Saints' Kamunting). 29 September 1937 Coronation Tamil School opened. 21 October 1937 All Saints' Tamil School opened. 1938-42 The Rev. G.C. Clarke. 8 December 1941 The Japanese forces landed at Kota Baru. 1942-45 Japanese Occupation. 23 September 1945 Freedom of worship restored to All Saints' Church. 3 February 1947 Church Committee reformed. 1 June 1950 All Saints' School new building opened. ' 1951 The Rev J.J.E. Sampson. 1954 The Rev. Gnanasihamani retired. e 1957-62 The Rev. C.F.A. Samuel. 1959 O.M.F. missiofiaries arrived. 1960 All Saints' Tamil School closed 1961 First Taiping Church Boys Brigade started. Youth Centre Hall opened. 1962-66 The Rev. M. Corea. 1962 Church Worker's Association renamed Diocesan Women's Fellowship. 1963 Combined congregation formed in Kuala Kangsar.

51 i

1966-74 The Rev J.O. Hewlett. 1968 First Mission. 1969 All Saints' Private School closed 1972 Second Mission. 1972 Ordination of the Rev. N. Jeyamoney - Fourth Tamil Priest. 1976'79 The Rev K.S.D. Manickam. 1981 Third Mission. Church renovation and Baptism pool built' Sale of Tamil parsonage, 14 Jalan Tembusu' 1982 The Rev A. Sullivan appointed Acting Vicar' 15 June 1983 The Rev. D. J. Cox instituted as Vicar. 1984 Completion of Church compodnd fencing. 15 June 1985 Miss Rani Chelliah appointed Parish Assistant at Parit Buntar. 30 June 1985 Combined congregation in Kuala Kangsar dissolved. 1 July 1985 Mr. David Alakumalai appointed Parish Assistant at Kuala Kangsar. 1985 All Saints' Church organ restored. February 1995 Tamil T.E.E. programme begun in thc Parish. 1 September 1986 Northern Archdeaconry events resume with Carnival Day in Taiping. 14 November 1986 Diocesan Youth Camp held in Taiping. 10 December 1986 Deaconess Samidial Samuel appointed at Kuala Kangsar. 27 March 1987 Centenary Service of the Opening of the Church' 3 June 1987 Centenary Bible Ouiz at Archdeaconry level' + 1 August 1987 Centenary Magazine published. $7 August 1987 Diocesan Synod held in Taiping. I August 1987 Centenary of Consecration of the Church' 0 Thanksgiving Service' 12 September 1987 Organ recital. 24 October 1987 Choir Festival. 1 November 1987 Centenary Dinner and Musical evening'

52 8.2. CHAPLATNS AND VICARS OF NORT}I PERAK. Parish of All Perak Rev. A. Markham 1884 - 1887 Rev. F.S.P. Pyemont 1891 - 1904 Rev. J.B. Bourne 1905.- 1907 a Ftrirh of Perak Nortlt Rev. J.B. Bourne 1907 - 1908 Rev. F.R.B. Pinhorn 1908 - 1910 Rev. F.J. Barton-Parkes 1910 - 1912 Rev. A.B. Champion 1913 - 1916. Rev. E.A. Hone 1916 - 1923 Rev. R.J. Hitchcock 1923 - 1926 Rev. Philip Browning 1526 - 1929 Rev. H.J. Boyd 1930 Rev. S.W.G. Elvins 1930 - 1933 Rev. Nigel Williams 1933 - 1936 Rev. R.E.J. Hodge 1937 Rev. G.S. Clarke 1938 - 1942 Rev. D.M. Gnanasihamani (Acting Vicar) 1942 - 1950 Rev. J.J.E. Sampson 1951 t fumy Chaplains in Besidence Rev. B. Habberton 1953 a Rev. W. lves 1954 Rev. F.C. Lewis 1955 Rev. A. Gibson 1956

Tamil Priests Rev. A. Gnanamani 1894 - 1907 Rev. S.M. Visvalingam 1921 -.1936 Rev. D.M. Gnanasihamani 1937 - 1954 Rev. N Jeyamoney 1972 - 1978

Vicarr of North Perak Rev. Charles F.A. Samuel 1957 - 1962 Rev. Michael Corea 1962 - 1966 Rev. John O. Hewlett 1966 - 1974 Rev. K.S.D- Manickam 1976 - 1979 Rev. Andrew Sullivan (Acting Vicar) 1982 - 1983 Rev. David J. Cox 1983 -

53 8.3. CHURCHWARDENS AT ALL SAINTI}'CHURC}I, TAIPING. Henry Cuthbert Barnard 1882 - 1910 C.W. Harrison 1910 - 1912 P. Moss 1910 - r912 H.C. Barnard : 1912 - 1914 C. Brown 't912 - 1914 H. Doal 1914 - 1916 Mr. Cobham 1914 1915 L.J.B. Madden 1916 - 1917 - H.W. Thomson 1917 B.H.F. Barnard 1915 - 1919 V.G. Martin 1917 - 1919 T. Lyons 1919 - 1922 S.G. Hobson 1920 - 1922 B.H.F. Barnard 1922 - 1523 F.W. Mager 1922 - 1924 S.G. Hobson 1923 - 1924 B.H.F. Barnard 1924 - 1927 L.J.B. Madden 1924 - 1927 Capt F.C. Whitley 1927 - 1928 G.T. Dawes 1927 - 1929 J.E. Kempc 1928 - 1930 Capt F.C. Whitloy 1929 - 1930 K.K. Blackwell 1931 - 1932 R.A. West 1931 - 1932 L.B.J. Madden 1933 - ? L.A.G. Morris 1933 - ? Japanese Occupation 1942 - 1945 +

Vicar's Warden People's Warden $ H.L.H. Tate 1954 - 1962 Capt Fayter 1954 Maj Gen P. St. Clair Ford 1955 - 1957 Tan Ah Hung 1957 - 1959 Lt. Col R.A. Bevan 1959 - 1961 Maj Montague Jones 1961 - 1962 Tan Choong Wing 1962 - 1964 N. Jeyamoney 1962 - 19il N. Jeyamoney 1964 - 1970 Tan Choong Wing 1964 - 1968 P. Sankey 1968 - 1969 Tan Choong Wing 1969 - 1970 Tan Choong Wing 1970 - 1971 N. Jeyamoney 1970 - 1971 N. Jeyamoney 1971 - 1972 Tan Choong Wing 1971 - 1972 Tan Choong Wing 't972 - 1985 Philip Sankey 1972 - 1974 Peter Santhosham '1974 - 1976 Joseph Manuel 1976 - 1984 Goh Ho Soon 1985 - 1987 Patrick Anand 1984 - 1986 Paul Raj 1987 - 1988 David Cheong 1986 - 1988

54 8,4. LAYR EADE RS AT. A L L SAI NTS'!. CIIU-BOH. TAlP.l NG'., B. Barnard A.H. Wadsworth (Tamil) B.C. Daniel (Tamil) 1908 Peter John 19't0 Catechist and Headmaster of St. Faith's School ' H.W. Thomson 1914 I Y.P. Caleb 1917 Headmaster of St. Faith's School. S.G. Hobson 1920 A. Ariaratnam (Tamil) 1927 Gnaniah Paul (Tamil) 1933 Joseph Gnanabaranam (Tamil) 1940 Catechist and later Layreader (1975). D.M. Ariaratnam (Tamil) 1942 A.J.A. Blake 1946 K.D. Luke 1947 Major E.J. Poole 1950 Dr. B.M. McOwan 1950 "dr 1: Capt G.W.R. Turrall 1950 Beaver Ford 1958 Major A. Ariaratnam.' AMN N. Jeyamoney (Tamil) 1958 1927 - 1977 (l-ay Reader) S.V. Chelliah (Tamil) 1962 G. C. Philip 1950 Headmaster of Coronation English School. George Michael 1970 Joseph Manuel 1970 David Cheong 1973 Paul Raj (Tamil) 1973

{

L #

dil lwe Honorary Lay - Readers: ' LtoR: Mr. David Cheong, Rev. David Cox Mcar), Mr.'Paul Raj' Mr. Jose.ph Manuel. Claken on 4.5.87)

55 8.5. OTHER STAFF WHO SERVED IN ALL.,SAIiITT CHURCH A'{D NORTH PERAK. Army Chaplains (served in All Saints' Church) Rev. E.H. Waddleton 1945 1946 Rev. K. Child - 1947 Rev. Mc Cappin 1947 Rev. J.M. Pickering 1947 Rev. G. C. Woods 1947 1948 Rev. R.E. Cox 1950 r951 Rev. R.G. Piggott 1952 Rev. B.W. Habberton 1952 1953 Rev. W. lves 1953 1954 Rev. F. Lewis 1954 1956 Rev. A. H. Gibson 1956 1958

Assistant Priest at All Saints' Church Rev. Adam lbrahim 1966 1967 Rev. Lim Cheng Ean 1967 1970 Rev. Stanley Ray 1982

O.M.F. Staff who served at All Saints' Church and in the Parish of North Perak, Rev. W.F. Marriott 1961 1962 Rev. John O. Hewlett 1962 1974 Miss Marian Parsons 1961 1981 Miss Joyce Coldwell 1961 1970 (I Miss Ruth Dix 1963 Miss Anne Wagstaff 't964 1966 Mr. Cecil McSparron 1966 1967 e Miss Gillian Hunt 1967 1969 Miss Norma Stewart 't967 Miss Judy Speas 1967 1974 Mr. Michael Guy 1967 1974 Miss Margaret Wale 1968 Miss Angela Hanson 1971

Deaconess Philippa Kelly 1961 - 1.963 Rev. David J. Cox 1983 - Parish Assisunts in North Perak Mr. David Alakumalai 1985 1986 Miss Rani Chelliah 1985 - Deaconess Samidial Samuel 1986

8.6. THOSE IN FULL.TIME MINISTRY FROM ALL SAINTS'CHURCH, TAIPING. Rev. N. Jeyamoney, priested 29 June 1972, died 4 July 1978. Anglican. Rev. T. Moss Church of England. Anglican. Rev. M. Barber Church of England. Anglican. Pastor Khor Khoon Yeow Chinese Gospel Hall, Taiping. (former member of Anglican Youth Fellowship). Pastor J. Selvan Full Gospel Assembly, Sitiawan. (former member of Anglican Youth Fellowship). Rev. G. Michael Anglican. Diocesan of West Malaysia.

56 g REFERENCES. l. Canon Dr. S. Batumalai, The History of the Anglican Church. in Wsst Malaysia (1786 - 1986) - Page 3. 6* ?. Bev. P. Browning, A Short !,:tory of th€ Chaplaincy of Taiping and North Pcrak (Convict Establishment Press, F.M'S. 1929) - chapter 2t (Macmillan c' 3. Barbara Watson Andaya and Leonard Y. Andaya, A History of Malaysia Asian Histories Series 1982) - chaptci 3. 4. All Saints' Church - A short history - U.R.S' Taiping Museum. 5. Canon Dr. S. Batumalai, The History of the Anglican Church in Wcst Malaysia (1786 - 1986) - Pagc l.

6. W. John Roxborogh, A Short lntroduction to Malaysian Church History - pages 6-7, para 5.

7. Singapore Diocesan M4azine Vol X. Nov 1919. No 37 - page 18.

8. Diocesan Registrars Record Book 1887, Deed of Consecration.

9. Rev. P. Brownirg, A Short history of the Chaplaincy of Taiping and North Perak - p4le7. 10. S.D.M. Vol ll. May 1912. No 7 - page 14. q 11. lbid. Parish notes.

12. Parish of the Church of the Holy Spirit, Golden Jubilee paga 87. o- - 13. Extract from some writings of Dr. G. Abraham.

14. Golden Jubilee - page 88. 15. S.D.M. 1956 Obituary of the Rev. D.M. Gnanasihamani.

16. S.D.M. 1940 - pase 18. 17. S.D.M. 1939 -' page 21 - 22. ' 18. S.D.M. 1932 - page ll. 19. Minutes of the Parochial Church Council of North Perak,3l2l47.

20. P.C.C. Minutes, 117147.

21. Parish of North Perak Annual General Meeting '1952. aD-

22. P.C.C. Minutes, 3/54. o 23. P.c.C. Minutes, 2g/11s6.

24. Rev. P. Browning, Taiping Chaplaincy - page 53. 25. Re,-v. D.M. Gnanasihamani, Coronation English School Kamunting - a report, 5112153. 26. S.D.M. Vol XXV. May 1933. No 90 - page 41.

27. provcrbs 22 v 6. 57 28. Lcttcr fiom Mr. A.G. Manickam, Sri Lanka, Scptembcr 1S3.

i ., :. 29. Rcv. P. Browning, Taiprng Chaplaincy - parre 21, SL Parirh Ncvyr Lcttcr. Scotcmbcr - Octobcr t963. l 31. Rcv. D. Vierow, Luthcranism in West Malaysla and Singapore.

&1. Rcv. D. Vicrow, Malayrn Memoirc lssue 14, April 1965. el 33. Rcv. P. Browning, Taiping Chaplainay - Wa24. 31. Thaipcng AnglicaA Chqrch : a profile of t}te building 1887. 35. Rcv. P. Browning, Taiping Chaplaincy - pagcs 32 : 33.

e

9!

.58