There are various modern methods of an audience-centered reading of the Scriptures. One of them is an anthropology-inspired approach which assumes that people from these parts of the world come to the Bible with quite a different set of presuppositions, grounded in their own age-old traditions. This kind of approach goes purposely away from the well-established kind of reading which is based upon past Jewish history, ancient near-Eastern customs and archaeology, Semitic philology and so on. But without denying the value of these essentially sound segments of learning, is it really necessary that Melanesians should first plunge into Western academia in order to hear God's word? Or is it no longer true that "Greeks" must not first become "Jews" before they can become Christians? The articles gathered in Traditional Religion in Melanesia, and its companion volume Christianity in Melanesia contribute to the goal just described. They make clear that religion as such was not something that was completely new for "the pagans of the past," and that as a rule, too, they were rather selective in accepting the Christian message. This accounts for some misunderstandings, but also for some very positive ways of accepting Christianity.
In this book, Kenneth Nehrbass examines the interaction between traditional or animistic religion (called kastom) and Christianity in Vanuatu. First, he briefly outlines major anthropological theories of animism, then he examines eight aspects of animism on Tanna Island and shows how they present a challenge to Christianity. He traces the history of Christianity on Tanna from 1839 to the present, showing which missiological theories the various missionaries were implementing. Nehrbass wanted to find out what experiences in the lives of the islanders distinguished those who left traditional religion behind from those who held on to it. In the end, he contends that there are twenty factors of gospel response and cultural integration that determine whether an animistic background believer will be a mixer, separator, transplanter, or contextualizer.
A comprehensive survey of the changing and various religions in the Pacific zone, The Religions of Oceania documents traditional cultures and beliefs and examines indigenous Christianity and its wide influence across the region. It covers the backgrounds to and development of traditional religions, and includes analysis of the new religious movements generated by the response of indigenous peoples to colonists and missionaries, the best known of these being the so-called 'cargo-cults' of Melanesia.
Melansia boasts over one-quarter of the world's distinct religions and presents the most complex religious panorama on earth. The region is famous for its unusual new religious movements that have adapted traditional beliefs to modernity in surprising ways. As the first bibliographical survey to comprehensively cover the entire region, Religions of Melanesia is an invaluable research aid for anyone interested in this growing field. Trompf's work is a complete listing of scholarly publications and provides readable and concise descriptions that will clearly guide the researcher toward the most relevant sources. This survey covers 2188 entries organized topically and regionally. Trompf covers such subjects as traditional and modern belief systems and the emergent indigenous Christianity that has taken root. Regional coverage includes Irian Jaya, Papua New Guinea, Solomon Islands, Vanuatu, New Caledonia, and Fiji.
Summoning the Powers Beyond collects and reconstructs the old religions of preindustrial Micronesia. It draws mostly from written sources from the turn of the nineteenth century and the period immediately after World War II: reports of the Hamburg South Sea Expedition of 1908–1910, articles by German Roman Catholic missionaries in Micronesia included in the journal Anthropos, and reports by the Coordinated Investigation of Micronesian Anthropology (CIMA) and the American Board of Commissioners of the Foreign Missions (ABCFM). A detailed introduction and an overview of Micronesian religion are followed by separate chapters detailing religion in the Chuukic-speaking islands, Pohnpei, Kosrae, the Marshall Islands, Yap, Palau, Kiribati, and Nauru. The Chamorro-speaking group of the Marianas is omitted because lengthy periods of intense military and missionary activity eradicated most of the local religion. The Polynesian outliers Nukuoro and Kapingamarangi are discussed at the end primarily to underscore the contrasts between Polynesian and Micronesian religion. In a concluding chapter, the author highlights the similarities and differences between the areas within Micronesia and then attempts an appreciation or evaluation of Micronesia religion. Finally, he addresses the evidence of a tentative hypothesis that Micronesian religion is sufficiently different from that of Polynesia and Melanesia to justify the continued claim of a separate Micronesian religion.
In 1892, the Bishop of Tasmania set sail for Melanesia with the intent of rescuing islanders from lives of fear, black magic and cannibalism. Over 100 years later, his great grandson, Charles Montgomery, followed the bishop’s route through the South Pacific, seeking out the spirits and myths his missionary forebear had sought to destroy. Montgomery explored remote shores where gospel and empire never took hold. He rubbed shoulders with barefoot preachers, witch doctors and gun-toting rebels, only to discover that the pagan spirits were more tenacious than the missionaries had imagined. Melanesians had stirred Jesus and Mary into an already spicy broth of ancestor worship, ghosts, shark gods and magic. Through confrontations with a bizarre cast of characters—the randy ethnographer, the soft-talking assassin, the leper prophet—the journey becomes a debate on the nature of magic, myth and faith, and a metaphor for the transforming power of story. The Last Heathen marks the debut of an exciting young writer who charts his adventures with passion, insight and grace.