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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, KUALA KANGSAR. 6.3. ST. ANDREW'S CHURCH, PARIT 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 PERAK. 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 Malaysia. 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 Penang. (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 Bishop of Calcutta until 1881. Then the Diocese of Labuan, Sarawak 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 Kuala Lumpur (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 Church of England. 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 Anglican Communion 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 Pahang, Selangor, Perak and Negri Sembilan, as distinct from the (New) Straits Settlements, i.e. Penang, province Wellesley and Malacca and the Unfederated Malay States, i.e. Kedah, Perlis, Kelantan, Trengganu and Johor, 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 Federation of Malaya 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.
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  • Curry on the Anglican Congress

    Curry on the Anglican Congress

    WITNESS OCTOBER 10, 1963 10* publication. and reuse for required Permission DFMS. / Church Episcopal the of Archives 2020. Copyright RELATE WORK TO RELIGIOUS VALUES Workers and Professional people alike need to hook up their jobs with the source of all value, God himself. Read the article by 0. Fielding Clarke on page eight CURRY ON THE ANGLICAN CONGRESS SERVICES The Witness SERVICES In Leading Churches For Christ and His Church In Leading Churches NEW YORK CITY EDITORIAL BOARD THE CATHEDRAL CHURCH CHRIST CHURCH OF ST. JOHN THE DIVINE JOHN MCGILL KRUMM, Chairman Sunday: Holy Communion 7, 8, 9, 10; Mom- W. B. SPOFFORD SR., Managing Editor CAMBRIDGE, MASS. ing Prayer, Holy Communion and Ser- EDWARD J. MOHR, Editorial Assistant The Rev. Gardiner M. Day, Rector mon, 11; Evensong and sermon, 4. O. SYDNEY DARK; LEE A. BELFOHD; KENNETH Sunday Services: 8:00, 9:30 and 11:15 a.m. Morning Prayer and Holy Communion 7:15 R. FORBES; ROSCOE T. FOUST; RICHARD fi. Wed. and Holy Days: 8:00 and (and 10 WedO; Evensong, 5. GARY; GORDON C. GRAHAM; DAVID JOHNSON; 12:10 p.m. CHARLES D. KEAN; HAROLD R. LANDON; THE HEAVENLY~REST, NEW YORK LESLIE J. A. LANG; BENJAMIN MINIFIE; W. NORMAN PITTENGEH; WILLIAM STRINGFELLOW. 5th Avenue at 90th Street CHRIST CHURCH, DETROIT Sundays: Family Eucharist 9:00 a.m. Morn- 976 East Jefferson Avenue ing Prayer and Sermon 11:00 a.m. (Choral Eucharist, first Sundays). CONTRIBUTING EDITORS The Rev. William B. Sperry, Rector Weekdays: Wednesdays: Holy Communion 8 and 9 a.m. Holy Communion (breakfast publication.