3. Particularly in urban areas as a focal point of social change the church and its workers often fail to meet people where they are and deal with their problems.
4. Circuits, districts and the national church . . . seem to have become an organizational purpose in themselves, without much relevant communication—in terms of an apostolic vision.
In all areas of the church, the survey revealed symptoms of crisis: in many congregations confirmation and youth work was regarded as either ineffective or absent (16); likewise pastoral visits (18). The churches in towns were unsuccessful in combating vices such as wasting money, fighting, drunkenness, and gambling (22–23), and they did not sufficiently unite the people (25); 40 percent appreciated the services and meetings of the church, but a majority thought that the church did not address the problems properly in its services and work so that the gospel was not relevant (58–60). Less than one-third of the people identified themselves with a Christian way of life (80). The Lutheran identity was unclear (81). Cargo cults were present in many areas, but nearly 70 percent did not know what to think of them (57, 77).
There was a major problem with church finance, in terms of a growing unwillingness to give offerings to the church, and lack of support for pastors and the higher administration (100). Thus there was a shortage of money at all levels, especially in the congregations and the payment of church workers (108). A majority complained that the church did not help those with economic problems (70).
Traditionally, the elders hold the leadership in the congregation (182–89). They are responsible for the attendance at services, counseling and problem solving, keeping the community together, organizing the offerings, and in some places also hearing confessions (182). However, few young people were among the elders, indicating the growing gap between the generations. The majority of elders did not receive any formal Christian education, so they were mainly trying to preserve the old ways though with little enthusiasm (184). There were often conflicts with the pastors about status in the congregation. The work of a pastor (190–200) was to administer the sacraments, preach, and counsel, in that order. Because of poor financial support, the majority of pastors were busy with other jobs (197).
The Lutheran Church established an elaborate structure following the model of the European church. The survey revealed that this structure failed to be efficient and created communication gaps. The circuits were created by the missionaries. Many complained about lack of finance, lack of support from local congregations, and lack of cooperation (115–28). The district should foster cooperation of circuits; develop, visit, assist, and supervise church workers in the circuit and congregation; and supervise district schools. Again, the majority expressed disappointment about the work of the district leader and poor financial support, while district leaders complained about the lack of support from the circuits (134–54). The national church headquarters in Lae were seen as being occupied with external affairs (overseas and government); their relationships with districts, circuits, and congregations were regarded as problematic (155–77).
This 1977 survey highlighted a crisis at different levels. Only a minority regarded the church as relevant to their life. The distance of many members was indicated by their lack of commitment and poor financial support. The church no longer united the community, and evangelism projects failed as a result of lack of manpower and congregational support. Allegations of misuse of money paralyzed the different levels of the hierarchy. Former mission inspector Gernot Fugmann summarized it as follows: “We see the church fully occupied with its organizational problems, constitutions, guidelines, finances and the issue of localization,” unconcerned with the “large number of nominal, uncommitted, baptized members” who lack a feeling of identity with the church. This makes Lutherans “an easy prey of fundamentalist and Pentecostal sects” and has prevented them from addressing the issues of a Melanesian-based theology in the church seminaries.129 Many Lutherans have joined new cults which merge Christian elements into the old Melanesian search for a better life here and now.
In 2005 Fugmann reviewed Keysser’s method from present experiences.130 He started from the observation that the understanding of Christ having won the victory over the spirits actually broke the power of the spirits in the retributive thinking of the traditional society. Thus the arrival of the mission was a great experience of disempowerment. However, many Lutheran Christians today are disappointed that the church has not fulfilled its promises of a better life. The “Jesus-talk” did not answer the Melanesian questions: How can we receive the same wealth and well-being that the Europeans have? Now the missionaries stand accused of driving out the spirits without bringing the new life in its fullness.131 Fugmann concludes that it was a mistake for the missionaries to assume that once the power of the spirits was broken, the old worldview would be replaced by a new worldview. Many Christians have returned to the old thinking and the spirits to initiate a new time of fullness. Spirits and the Christian God are used in manipulative ways in syncretistic cults.
In 1988 the 800,000 Lutherans were shepherded by 642 pastors, 900 evangelists, 50 women leaders, and 51 missionaries, a less favorable relation between believers and leaders than in the Methodist Church in Fiji. Statistics indicate a decrease of Lutheran membership in relation to the total population from 30 percent at the beginning of the 1980s to less than 20 percent in the first decade of the new century.132 This decrease of one-third is compensated by a sharp increase in the total population. The number of pastors in 2005 was 781 active and 340 inactive.133 This is a ratio of 1 pastor to 1,282 members, while the Methodist Church in Fiji has a ratio of 1:682. In comparison among the churches the Catholic Church has remained stable (around 25 percent of the population), while the United Church has lost 5 percent to around 10 percent of the population. The biggest growth has been achieved by Seventh Day Adventists and the Pentecostal churches.
Some argue that the success of the Pentecostal churches may be attributed to their closeness to the traditional worship of the spirits, though their proclamation is opposed to this.134 It also indicates that new forms of worship and religious practice need to be developed for a new generation growing up under the influence of Western media.
The Lutheran Church has experienced a number of splits. The charismatic renewal movement started in the 1980s and gained momentum in the 1990s, when the first charismatic congregations were established.135 Its origin lies in the sharp rise of young members in the 1980s, to which the Evangelical Lutheran Church of PNG (ELCPNG) reacted with a Youth Program called the “Five Stars Program.” This developed into a conflict between the young, educated generation and the traditional church leadership of elders. Unfortunately, opportunities for dialogue were lost when charismatic groups and several youth leaders (including the Lutheran missionary Johann van Bruggen) were expelled from the ELCPNG. Consequently, they established their own training center and their own congregations. It is estimated that their number is around one-fifth of the ELCPNG membership. In 2001 the Lutheran revival and renewal groups were ready to register as independent Lutheran churches, when Wesley Kigasung became bishop and changed the stance of the church by initiating a reconciliation process. The Dialogue Office visited many renewal congregations which had reorganized themselves but generally intended to remain Lutheran. This was confirmed during a conference at Martin Luther Seminary in Lae in October 2003. The Dialogue Office recommended the full reintegration of the charismatic groups in the Lutheran Church, opening theological seminars to them, tolerating different worship styles, combining traditional and charismatic ministers, and a proper representation of the movement in all decision-making bodies. However, at the 2004 Synod the ELCPNG leadership rejected the reconciliation proposal. Since then, more and more Lutheran charismatic congregations have become independent.
NOTES
1. John Garrett, To Live Among the Stars (Suva: Institute of Pacific Studies, 1982), 102.
2. Arthur M. Hocart, The Northern States of Fiji (London: Royal Anthropological Institute of Great Britain and Ireland. Occasional Publication 11, 1952). Hocart did his field research in the Lau group of Fiji in the years before 1914. The religion of the chiefs is also mentioned in A. Harold Wood, Overseas Missions of the Australian Methodist Church. Volume II Fiji (Melbourne: Aldersgate Press, 1978), 4.