Friday, January 22, 2016

reading a “settler” (Presbyterian) church missiologically

The Presbyterian Church of Aotearoa New Zealand describes itself as a “settler church.” (here). It’s founding story is expressed in the narrative of Scottish and English settlers wanting to build a better world for themselves and their families, followed by post-World War II emigration patterns, as Dutch, European, then Pacific Island and Asian migrants arrived in New Zealand.

This “settler” narrative shapes identity. It can be contrasted with “missionary” beginnings, as in the case of Anglican, Methodist and Catholic denominations in New Zealand. It can be placed in an uneasy tension in relation to engagement with Maori.

I am interested in reading this “settler” narrative missiologically. My hunch is that in the PCANZ history there are some rich cross-cultural insights. I was alerted to this in reading Migrations: Journeys in time and place, by Rod Edmond, a few years ago. Edmond traces his Scottish forbears. One of the stories is of Presbyterian missionary, Charles Murray. Charles comes to NZ after a short period of missionary service on the island of Ambryn, Vanuatu. He then serves as a Presbyterian minister in Carterton (1888-98), Fielding (1898 -1906), Sydenham (1902-1919) and Matawhero (1919-1920). Ferguson writes that “The missionary impulse never deserted Charles.” (Migrations, 193). Evidence includes establishing home mission stations in Fielding, travelling in support of Maori Mission and urban mission in Sydenham. In addition, he continued to write to support the (then) New Hebrides Mission and took a public stand for pacifism during WW1. All of this is in continuity with his cross–cultural experiences. “Throughout his life Charles had worked at the frontiers of the church – the slums of Aberdeen, the Pacific, the new rural towns of the Wairarapa and Manuwatu, a large working-class suburb of Christchurch and now a remote East Coast settlement.” (Migrations, 203). The life of Charles Murray is an example of mission, in particular, cross-cultural mission, shaping this so–called “settler” church, in this case over 32 years in four locations.

My hunch is this gives us some important ways to understand ourselves missiologically today. My interest is two fold. First, I am interesting in finding other such stories and asking how these stories disturb the “settler” narrative. Second, I am interested in considering the missiological shape these stories might give to the unfolding story of the PCANZ today.

Posted by steve at 09:27 AM

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