By Ian Breward
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Additional resources for A History of the Churches in Australasia (Oxford History of the Christian Church)
Though this sacral framework for community life tenuously existed in the convict colonies of Australia, some of the authorities and their families remembered that order, attended church parades, or read services from the Book of Common Prayer or the Catholic Missal to their family until congregations were established. Others used Sunday for socializing, drinking, gambling, and hunting. For convicts, church parades could be compulsory, for Sunday supposedly was a rest day, except for those on special punishments.
Complex rituals existed to ensure that the sacred and the common were rightly related. Chiefs and priests focused sacred power (mana) and there were strict rules to ensure that their power was not defiled by contact with what was common (nod). Breaking the boundaries of the sacred (tapu) was as dangerous to the whole community as to the individual who transgressed. Death was the almost certain outcome. A large body of complex mythology was handed on orally, and 43 Irwrn, Prehistoric Exploration, 214—15; J.
On Tutuila, people were keeping the Sabbath, dressing in white and worshipping in a mixture of Samoan and Tahitian, even though there were no teachers on their island. Williams had no intention of leaving Manono to Tongans, and left a talented Rarotongan called Teava to establish a lotu with more direct connection to the mana of the Europeans. The LMS pattern quickly became dominant, but the x! D. Freeman, 'The Joe Gimlet or Siovili Cult', inj. D. Freeman and W. R. ), Anthropology in the South Seas (New Plymouth, 1959).
A History of the Churches in Australasia (Oxford History of the Christian Church) by Ian Breward