https://hdl.handle.net/20.500.12852/3391 2026-11-13T21:57:07Z 2026-11-13T21:57:07Z Tee, Heng-Peng https://hdl.handle.net/20.500.12852/4019 2026-11-09T08:00:31Z 2016-06-01T00:00:00Z

From China to Malaysia: Tee, Heng-Peng This dissertation is a study of the development, growth and rooting of the Presbyterian Church in Malaysia (PCM) during the period 1946-1975. By studying the associations of “home for Chinese in Malaya and Singapore and using especially the concept of being a ''Three-sell Church", it examines the various steps taken by the church to be rooted in Malaysia, so that it was managed and funded by local Malaysian Christians who themselves took responsibility for propagating the gospel. The PCM had its beginnings during the era of British Colonial rule when missionaries of Presbyterian Church in England and Chinese immigrants from South China came to Malaya and Singapore. The missionaries knew that evangelization could not be done by foreign missionaries alone and that the future of the church depended on local leadership and direction. From 1895, they sought to implement the “Three-self principles" of self- government, self-propagation and self-finance which had been formulated by Henry Venn of the Church Missionary Society and Rufus Anderson of the American Board of Commissioners for Foreign Missions, with the purpose of planting an indigenous church. During the course of the twentieth century and particularly during the post War period, these principles became important in guiding the Chinese Presbyterian mission of the Presbyterian Church of England in Malaya in its effort to develop an indigenous church. Before the War, although the church was located in Malaya-Singapore, the Chinese church regarded itself as an extension mission work within the Fujian and Shantou synod. Local Chinese pastors and leaders had to be trained, and locals were encouraged to lead the church. However, "home” was still China and the term “local” was interpreted in terms of “Chinese” in comparison with missionaries from the West. The majority of the ethnic Chinese in Malaya, including the members of the Presbyterian Church held to the idea that they were citizens of China, and they tended to be orientated towards China, both politically and culturally. Even after the church implemented the Three-self formula, they remained China-centred and Chinese-centric. After the War, Malaya underwent rapid political and economic change, and the church began to move more positively towards becoming part of Malaya. The missionaries knew that in the future, local church leaders would take over the church, but for a time the Emergency actually increased the number of missionaries and other issues also needed to be addressed for the Presbyterian Church in Malaysia to become a rooted indigenous church. These included new works to strengthen the church, work in the New Villages, a Double the Church Growth Movement and the localization of the church as mission works were attempted by the church to serve the locals. These new ventures and changes in the political situation with the Communist victory in China helped Chinese in general in Malaya including PCM members to shift from China -consciousness to Malaya-consciousness. After Merdeka in 1957, they were granted citizenship, Malaya became their new home and country, and they participated in the affairs of nation building. As Singapore withdrew from the Federation, Malaysia and Singapore were heading in different direction in political, economic and social development. Church leaders knew that it was just a matter of time before the church needed to organize. In the year 1975, the Malaysia-Singapore Synod was separated into two independent Synods. However the church had made significant progress, the church was led by indigenous leaders, an English-speaking ministry had been set up and strengthen and Presbyterian churches were developing outside the state of Johore. Most important of all, the church was becoming rooted in Malaysia. Abstract

2016-06-01T00:00:00Z Canlas, Querubin D. https://hdl.handle.net/20.500.12852/4005 2026-11-04T08:00:58Z 1980-01-01T00:00:00Z

The Philippine independent and episcopal churches: Canlas, Querubin D. This work is a story— a tale— of two Churches which are the Philippine Independent Church (or Iglesia Filipino Independiente) and the Philippine episcopal Church, (basically the Protestant Episcopal Church in the United States of America, or simply the Episcopal Church, U.S.A.). It is a narrative of their histories in the light of the working Concordat relationship which subsequently brought them together. The individual tale of each discloses a different background or beginning, set under different circumstances. But more significant than anything else is their growing together following the Concordat. I At some point in time between the closing years of the last century and the early years of the present century a new Church christened Iglesia Filipina Independiente came into being. This Church was born out of a struggle for freedom written in blood. The struggle was, of course, not directed to the effecting of said Church, but was one of a desire for independence on the part of an exploited people. The new Church is but a by-product of the struggle, but definitely is the only living proof of that history. Apparently, the historians of about two generations ago generally did not think of the Iglesia Filipino Independiente as that important. For they usually devoted no more than a paragraph to discuss it, and only its emergence at that. Only one among these Filipino historians who rose to prominence within the past generations gave due recognition to this Filipino Church by devoting in one chapter of his work a discussion not only the establishment of the PIC but also its historic significance. To be sure, much about this Church has been written since 1961, but the most exhaustive work on this subject has been inimical, if not a downright condemnation, of the notional Church, We, therefore in effect present in this work an attempt to re-read the sources for the history of the FIC end to offer what is hoped is a fresh perspective on the Church, especially in the light of its concordat relationship with the Philippine Episcopal Church. The emergence of the Filipino Church was accompanied by a spectacular growth which, however, was soon followed by a rapid decline. A series of debacles plagued and almost blotted it out of existence. For after these tumults which besotted it had died out, this Church wes left helpless, starved of that robust life with which it had found itself blast in its early beginnings. Hence, it stood for some time like a building in shambles. It was, as Peter C. Gowing has put it, "a Church in trouble," and was for many years very much in need of succour. The properties it claimed, viz., massive sanctuaries, parish houses (convents) and even cemeteries were, through the American process of law, handed back over to the Roman Catholic Church, Then its doctrinal orthodoxy very early in its existence was replaced by a dose of liberalism, strengthened by systems of thought hostile to the historic expression of the Christian faith. Moreover, there arose personal interests on the part of its leaders, which muddled the life of the infant Church. This was seen in ecclesiastical bickering, dissensions, and the political aspirations of some of its leaders. As these happened at a time when it could not even build sanctuaries adequate enough to lift up the spirit of its own people, the result was a rapid decline in its prestige and position- giving its detractors sample opportunity to assail it. Besides its own clergy ware undernourished both theologically and materially. Therefore, under these circumstances, it was hardly possible for this Church as to nurture on already doctrinally and spiritually impoverished flock. The specter of death hovered above and round about it, especially during the years of World War II. II On the other hand, another Church, firmly established on its historic foundations and rich in various aspects of its faith and life, was introduced into the archipelago contemporaneously with the birth of the first. This second Church is American, with a strong Anglo-Saxon strain in its character and structure. This was the Episcopal Church, which is itself on offspring of a revolutionary background but different in its political origin. This is a Church reformed and yet very catholic. Reformed or Protestant, because of the emphasis on the essentials of the sixteenth century Reformation that affected it: and catholic, because of its preservation of the essentials of the ancient and undivided Church of the early centuries. Beginning as the Church of England in the American colonies, the Episcopal Church can look back as well at tumultuous past. Unlike the background of the Filipino Church, the American Church, as the Established Church in the New World was itself identified as the result of on attempt to break loose from an oppressive context. When the Thirteen Colonies revolted against England, the American Church as the Established Church, suffered manifold indignities. Some of its people were persecuted and thousands fled to Canada. But not all the Anglicans in young America were Tories. In fact, many of its loaders and constituents were involved in the struggle against the Crown. One of the hurdles the American Church overcame was its primary need for episcopal leadership. There was a technicality involved, viz., the pledge of loyalty or allegiance to the English Crown by whoever would be elected. Even when one had already been chosen, he could not be consecrated by the English hierarchy. Moreover, local politics aggravated the problem in the early years of its independent existence, because the first bishop elected was a Tory, and many of those who fought the Establishment did not relish his qualifications. But eventually all these obstacles were hurdled, and the Protestant Episcopal Church in the United States of America was ready to do its Lord's bidding. III This American Church elicited the deep admiration of the leadership of the Filipino Church. The latter, therefore, conscious of the irregularity of its episcopate, appealed to the American Church to confer upon its bishops the historic episcopate and validity to its own Ordes. The first appeal was a fiasco, because it was not properly handled. But eventually a new appeal was successful and the result was received with much rejoicing on the part of the Independientes. Hence, the consecration of the three PIC bishops in 1948 by the bishops of the Episcopal Church. After that ecclesial episode, another pleasant historical event was brought to being, enriching the life of both Churches. With the granting of apostolic orders to the PIC, both Churches began to grow together----and more intimately. A more comprehensive accomplishment was soon in the making, culminating in the signing of the Concordat of Full Communion in 1961. If the American Church, indeed, could share the gift of apostolic orders, then it was free to share more of its life further. If the Filipino Church could accept the necessary conditions set forth by the PIC, then it could also walk another mile. The relationship and consummated is based on the model set forth by the Pact or Agreement made at Bunn, Germany in 1931 between the Church of England and the Old Catholic Churches of Europe. Since then, that Pact had been the basis of subsequent consummations of Concordats between the members of the Angelican Communion and other Churches which accept the three Articles contained in it. Through this providential avenue, the PIC entered into Concordat relations with the PECUSA, so that these two Churches now work together jointly and fully and have communion together before the one Table of the Lord. Equally significant, is the fact that this is not a merge, however, but is a unique unitive effort of two Churches to function and grow interdependently together. Introduction

1980-01-01T00:00:00Z