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The State and the Church, the State of the Church in Tonga Heneli T

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The State and the Church, the State of the Church in Tonga Heneli T The State and the Church, the State of the Church in Tonga Heneli T. Niumeitolu Ph.D. Thesis The University of Edinburgh 2007 I hereby declare that this thesis constitutes my own research and writing, and it has not been submitted in any previous application for a degree. All quotations have been distinguished and the source information acknowledged. Heneli Taliai Niumeitolu February 2007 i Dedication This thesis is dedicated with deep gratitude to my parents Rev. Dr. Siaosi and Sauliloa Afa Niumeitolu who taught me about loving and living for others. ii Abstract This dissertation examines the impact of ‘Tongan culture’ as represented by those with power in the Free Wesleyan Church of Tonga (FWC). The word “free” in the name of a church usually denotes the desire to be independent of the State or any other outside control but in this context it was often the contrary. From the outset of the Wesleyan Mission in 1826, the chiefs who embodied and controlled Tonga, welcomed the early European explorers yet with the twin underlying aims of gaining benefits while simultaneously maintaining their supremacy. The dissertation argues that the outcome leaves the FWC in dire need of inculturation, with Gospel challenging ‘Culture.’ Historical and anthropological approaches are used to substantiate this claim. Encouraged by Captain Cook’s report the missionaries arrived and were welcomed by the chiefs. The conversion of the powerful Taufa‘ahau was pivotal to the spread of the Wesleyan Mission yet this marriage of convenience came at a cost because Taufa‘ahau had his own agenda of what a church should be. This study assesses Tongan demeanour prior to the arrival of Europeans and in the early years of settlement, especially the response to Cook in 1773, 74, 77 which set the tone for later interaction. It then looks at how Tongan ways have moulded the FWC since the beginning of the Wesleyan Mission in 1826 by relying on data from archives, interviews, and journals of early explorers and missionaries. This dissertation argues that what is widely accepted as the Tongan way of life, which the FWC represents as the Gospel, is essentially the interest of the elite with power and wealth. From the start the chiefs were not only interested in the Wesleyan Mission for religious but also for political reasons; indeed they made and even still make no such separation. Because of this collusion of the FWC and the state, the FWC is recognized as the supporter of the status quo, its ministers being part of the elite system of social and spiritual control. The ensuing confusion between the church, Christ, and culture leads to a neglect of the poor and marginal and a failure to speak prophetically to the elite. iii Acknowledgements I am indebted to the many people for the help I have received in the process of writing this thesis and ask them to accept my gratitude. The President and the Conference of the Free Wesleyan Church of Tonga for giving me the opportunity and leave to pursue my studies at the University of Edinburgh; the Methodist Church of Britain for awarding me a scholarship; the Principal, staff and students of Sia‘atoutai Theological College for looking after my family in my absence; and all of my informants in Tonga who willingly gave me their time and views. At the University of Edinburgh, my advisor Dr Elizabeth Koepping of the Centre for the Study of Non-Western Christianity who throughout the course of my study gave me guidance, encouragement, critical judgments and table fellowship too. Margaret of the Centre for sharing her knowledge of the available materials, and Jessie and Bronwen the computing staff for their help. At St Colm’s , the Church of Scotland’s residence for overseas students, Ullah, Lynn and Bob, the staff. At Nicolson Square Methodist Church, Edinburgh, the minister. Rev. Peter Clark M.A. and the congregation. Rev Professor Frank Whaling, Mrs Norma Whaling and the Colinton House Group; Rev. Harry Batty and Dr Margaret Batty whose home was always open for me, for Margaret’s encouragement and grammatical emendations while Harry prepared refreshment. Throughout this time, the prayers and support of my wife ‘Elaona and my daughters Mele and Sela, who held the fort while I was away. Most important to the Holy Spirit at work in me throughout this time. iv Abbreviations CT Church of Tonga FCT Free Church of Tonga FWC Free Wesleyan Church of Tonga LMS London Missionary Society STC Sia‘atoutai Theological College v Table of Contents Abstract iii Acknowledgement iv Abbreviations v Table of Contents vi Introduction 1 Chapter One Challenge for the Gospel Introduction 19 The notion of a Superior culture 19 Adaptation and Equivalence 24 Contextualization 27 Inculturation 29 Chiefly focus as a theme to be considered 39 Conclusion 47 Chapter Two The Cultural Text in Tonga Introduction 49 vi The Foundation Myth as basic to the values of the “cultural mat” 50 The myth of the origin of the Tu‘i Tonga 51 The myth of the origin of turtles 54 The chiefs as originators of the tala ‘o e fonua 56 The chiefs as guardians of the “cultural mat” 58 The chiefs as objects of veneration 60 Religion as social control 64 The power of food control 70 The ‘Inasi 74 The central significance of the kava ceremony 77 Casual brutality as a demonstration of power 79 The chiefs as violators of the established “cultural mat” 81 Language, gestures and pithy sayings 86 Conclusion 90 Chapter Three Tongans: agents or objects in the text . Introduction 91 The so-called Friendly Isles 91 The Image Presented by the Chiefs 93 The collective character of the chiefs 95 Their self-confidence 95 vii Hidden threat 96 Deceptive Generosity 98 Their pride and assertive self-interest 100 Their scorn of the incomers customs 104 How the chiefs kept the upper hand over the Europeans 106 By shrewd barter over women and feathers 106 And over pigs and land 107 By lying 110 By theft 111 By using the Europeans’ abilities 112 The chiefs’ murderous determination to secure European goods 114 A Balancing Judgment 116 Conclusion 119 Chapter Four The impact of the chiefs on spirituality Introduction 120 The ideal of sacred/secular unity under the Tu‘i Tonga 121 The popular explanation of the division of responsibility 121 viii Another explanation 122 The chiefs’ influence during the early years of the Wesleyan Church 124 The Mission Process: Fatu 125 Ata 127 Aleamotu’a 129 The missionaries’ attitude to some of the customs 132 Finau ‘Ulukalala Tuapasi 133 The Conversion of Taufa‘ahau 134 The Results of Taufa‘ahau’s conversion 136 Taufa‘ahau’s massacre of the heathens 140 King George as creator of Tongan church-state unity 143 The divisive determination to keep Tonga’s religious independence 147 Queen Salote and the reunion of 1924 150 Conclusion 154 Chapter Five– The FWC and the State Introduction 156 Cultural markers: The four Golden Strands 157 The Prime Good: faka‘apa‘apa 159 ix The Methodist King as focus of “Tongan culture.” 163 The FWC and Politics 166 Increasing FWC support of the king 171 The influence of the king over the FWC 173 The king’s influence in the election of the President 174 Hymn Book 178 Stationing of ministers 182 Liturgy for Baptism 183 When in disagreement with the Church 184 The influence of the Queen in the Department for Women 185 The influence of the chiefs 186 The Holy Communion . 188 The fakatapu or the prelude to preaching 193 The desire to have an “ ‘eiki ” or chief in every congregation 196 The kava ceremony before the service 199 The hierarchy of seating arrangements in the church 202 The Uikelotu or Week of Worship 204 The FWC Calendar 205 The use of chiefly language when speaking of God. 207 Conclusion 210 x Chapter Six Minister: Chief or Servant Introduction 212 Faka‘apa‘apa to the minister 213 Minister treated as a chief 215 Recipient of gifts 220 Bringing of Tongan valuables 220 Bringing of food 220 Bringing of first-fruits 222 Giving domestic help or service 223 Generosity towards ministers outside of Tonga 224 Aspiring to be a minister 226 Ministers at other churches 227 Ministers with the chiefs 230 Ministers as masters 233 Neglecting those at the fringe 240 Prostitutes 243 Widows and Orphans 246 Prisoners and their families 247 Theological Reflections 249 Equality of all before God 250 xi Seeking the praises of man 250 Trust in Good works 251 The Church as friend of the poor 252 The poor in all 253 The FWC and power 254 Conclusion 258 Overall Conclusion 259 Bibliography 264 Interview information 274 xii Introduction This thesis assesses the place of the Free Wesleyan Church of Tonga (FWC) in the faith life of the Tonga people, and does so based on Gittins’ understanding of inculturation. In his article “Beyond Liturgical Inculturation: Transforming the Deep Structures of Faith,” Gittins warned that what Christians sometimes celebrate as Christianity making headway in the local “culture,” is not inculturation but merely acculturation, which may include the state using the acculturated church to support the status quo. A new liturgical innovation is not inculturation, and nor is the wearing of local dress, use of local dialect or other superficial markers. These and other elements normally observed at the surface and behavioural level is acculturation, the outcome of the contact of Christianity and the local “culture.” This may lead to a modification in the local “culture” which impacts on church life, but not necessarily on faith. Inculturation must not be taken to be a cultural performance only, nor is it just about struggling to live the Christian way, balancing Christianity with the old way.
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