Tonga’S Holy

War

Memories of Sectarianism and the Unforgettable Shirley Baker

By F. T. Goedicke

WHEN I arrived in Tonga in 1885 —57 years ago—there were severe reli gious differences in the group.

The history of missionary effort in these islands from the early days of Europeans has been anything but peace ful. Almost from the start the islands were split between “Christian” and “heathen.” Among those killed during this stage were Captain Crocker and a number of men of HMS “Favourite” who participated in an unsuccessful attack on the “heathens.” Ten years after the arrival of French Roman Catholic mis sionaries, who were accepted by the so called “heathen,” active hostilities ceased.

Then, for 30 years, the Wesleyans were the dominant power. But, in 1879, there was discontent among the Tongans be cause the Wesleyans were sending away big sums of money, which the natives gave to the church.

THAT same year, the much-criticised Rev. Shirley Baker was removed by the Wesleyans from the position of president of the Wesleyan Mission in Tonga. For a while, he bamboozled the Australian Wesleyan Conference—but ultimately he refused to leave Tonga. He then became Premier of the Kingdom of Tonga.

The Rev. J. B. Watkins, the King’s

most popular missionary, was recalled and sent to Queensland, and the Rev.

J. E. Moulton, who was appointed Presi dent of the Wesleyan Mission, became the object of the dislike of King George Tubou.

It was mamly for this reason that the King and Shirley Baker established a church of their own, plainly in opposi tion to the Wesleyans. But, when the Rev. J. B. Watkins returned to Tonga, he was appointed President of the Church inaugurated by the King. The active spirit was Baker’s, however, and it would seem that Watkins had little to say or do with the persecution that fol lowed.

The Rev. J. B. Watkins was a sincere and deeply religious man, but at this time he was not strong enough to stand against the dominating personality of Baker, and a period of what can only be described as persecution set in. The Wes leyan missionaries strenuously opposed the effort to convert their members to the new Church.

THE light of the Gospel burned with rather a lurid glow in Tonga in those days. King George Tubou, who had fought the “heathen” when he and the Wesleyans were boon compan ions, was an eloquent speaker. With those whom he could not convert to the white man’s religion, in the early days, he took other methods —for, as he said, in a letter to the Wesleyans after the break with their mission: “You call me a murderer, but I killed only to make them join your Church—now I only ask them to join mine.”

Just as the Wesleyan missionaries in the early days had introduced warriors from the other two main islands for the purpose of forcing the “heathens” into the Wesleyan faith, Rev. Shirley Baker and King George now brought men from there to put pressure on the Wesleyans.

On the pretence that there was an insurrection against the King’s authority in Tongatabu, Baker summoned warriors from Haapai and Vavau, who came and spread over the country. No doubt, influ enced by the fact that Tongatabu was their old enemy, they joyfully plundered the houses of the Wesleyans, flogging and insulting all who refused to join the new Church.

Two hundred of the more staunch Wesleyan adherents were deported to Fiji. Others were gaoled, and many were forced to flee to the bush. Baker passed laws that gravely harassed the rival church. The police looted and insulted all who would not assist the “Tavatina” Church (Free Church).

SIR Charles Mitchell, Governor of Fiji at that time, said in his report of the affair: . . . “that the King, chiefs and people wished to assume a more independent position in the Wes leyan body than that hitherto accorded them. I cannot think that the Confer ence (Australian) could have been well informed as to the grave discontent that even then existed in the minds of both King and people by reason of so large a sum of money leaving Tonga without the people, who subscribed it, having any real voice as to its disposal—notably in 1876, this surplus is admitted to have reached £2,000 to £3,000. The King and his supporters had therefore a very real grievance.”

However, the Governor’s report cer tainly did not favour the Rev. Shirley Baker’s methods of persuading natives to join the King’s new Church.

The Rev. Shirley Baker was ultimately deported by the British Government of Fiji. So the Wesleyans managed to sur vive the fight, but only after sustaining

a great set-back.

Baker returned to Tonga and started a church of his own in Haapai (Church of England) and was later succeeded by the Right Rev. Alfred Willis, formerly Bishop and Court Chaplain to the Queen of Hawaii.

QUEEN Salote is now the head of the Wesleyan Free Church of Tonga.

The late Royal Consort, Prince Tugi, was a Wesleyan, and an ardent supporter of that Church. In 1924, Queen Salote made an effort to amalgamate the Free Church of Tonga with the Wes leyan Church, and she partly succeeded.

The statistics showing the adherents of the religion of the Kingdom are;— Free Church of Tonga .. 10,000 Wesleyan Church .. .. 18,000 Roman Catholics 4,500 Church of England . . . . 480 Latter Day Saints .. .. 650 Seventh Day Adventists . 250 Lutheran 14 Other Churches 180 No Religion 11 After much litigation, the Free Church was compelled to disband and hand over its property to the Wesleyans. This mis sion now is the stronghold of the churches in Tonga.

All these churches still make big col lections of money. When I visited a small village in Haapai, the Wesleyan Church was holding its “Missonili” (mis sion meeting). It was a day when all else was put aside. At the church, the natives sang, and dropped their money in a big wash-basin; and the missionary thanked them and praised their genero sity. They continued, and again the pastor thanked them; and, finally, at the end of the meeting, over 1,000 dollars had been collected! The natives regard this giving as their duty— and what would their neighbours and friends think of them if they did not give. So they make copra, and save for months, so as to be able to throw their all into the Church collection.