and the effect they have had on my mind.”
32. Hunt, Journal, February 16, 1843 reports how the missionaries Watsford and Jaggar professed the blessing of Entire Holiness in the class meetings. “Our class meeting might well be called a meeting for seeking Entire Holiness. Oh that it may keep this character.”
33. In the early days the success of the classes was not unambiguous. Hunt reports in his journal that people “were saved from all sin” in the meetings, but “only one” knew that his sins are forgiven, “and that one is an old servant of ours.” Journal, August 10, 1844 and November 8, 1844.
34. “Fijian Wesleyan Mission” and “Notes by Natives in Fijian Collected by Reverend A. J. Webb, 1873. State Library of New South Wales, sign. A 474–A 475.
35. Some stories are reported by Tippett, Christian, 22–23.
36. Wood, Overseas Missions II, 145.
37. Hunt, Journal, undated.
38. Evidences given by Tippett, Christian, 15.
39. Hunt, Journal, December 25, 1842
40. Hunt, Journal, October 19, 1845.
41. Hunt quoted by Tippett, Christian, 30f.
42. Already in 1746 the American revivalist Jonathan Edwards cautioned against the self-evidence of emotional religious experiences even though he accepted them as operations of God’s Spirit in his A Treatise Concerning the Religious Affections, http://www.ccel.org/ccel/edwards/affections.html (accessed September 1, 2019).
43. The Fijian preachers in 1845 interpreted these revivals as fulfillment of Joel 2, a new Pentecost, Tippett, Christian, 29.
44. Hunt, Journal, June 3, 1844 referring to native accounts of their conversion. Cf. Tippett, Christian, 26.
45. Fijian Methodists became missionaries to New Britain, Papua, and the Solomon Islands.
46. An important role in attaining sanctification had the deathbed testimonies, quoted by Tippett, Christian, 24–25, when the dying Christian confessed that he will enter heaven as owner of this land and has seen the Lord who has come to take him to heaven, the land of rejoice.
47. Hunt, Journal, January 2, 1842.
48. Hunt, Journal, October 22, 1842.
49. Wood, Overseas Missions II, 143.
50. Andrew W. Thornley, Fijian Methodism, 1874–1945. The Emergence of a National Church (ANU Canberra: unpublished PhD Thesis, 1979), 101–105.
51. Thornley, Methodism, 107, 111–16.
52. A chiefly spokesman at Nakorotubu in 1885 quoted by Thornley, Methodism, 107.
53. Wood, Overseas Missions, 122.
54. Thornley, Methodism, 103.
55. Methodist Church of Australasia, The Fiji Mission. Report of Commission Appointed by the Board of Mission to Visit Fiji and Report upon Matters Connected Therewith (Sydney: Epworth Printing, 1907).
56. Wood, Overseas Missions, 146. After Kadavu (1861) and Navuloa (1873), Davuilevu has become the site of the Methodist Theological College since 1908.
57. Wood, Overseas Missions, 149.
58. Ibid., 228–30, 278.
59. Ibid., 279. Futile were also the attempts of Methodist mission chairman George Brown in 1907 to convert the mission into a Fijian church, Ibid., 282.
60. Tippett, Christian, 18.
61. Wood, Overseas Missions, 343.
62. Plant Today for Tomorrow. A Self Study Report of Methodist Church in Fiji and Rotuma as Commissioned by the 1980 Conference of the Methodist Church in Fiji and Rotuma, ed. I. Jovili Meo, Dorothy A. Dale (Suva: Lotu Pasifika, 1985), 153. Michael Press, Kokosnuss und Kreuz. Geschichten von Christen im Pazifik (Neuendettelsau: Erlanger Verlag für Mission und Ökumene, 2010), 152–55.
63. Missionary Lorimer Fison was at the front of these protests, see Wood, Overseas Missions, 186, 200, 212. There was also resentment between the mission and different British governors about power and money.
64. Wood, Overseas Missions, 142, 239, Thornley, Methodism, 121.
65. Thornley, Methodism, 105.
66. Wood, Overseas Missions, 244, Thornley, Methodism, 123.
67. Thornley, Methodism, 105, 122. The Fijian translation of sin as “bad habit” might have encouraged such interpretations though the missionaries complained about the weakness of this translation.
68. Thornley, Methodism, 122.
69. Wood, Overseas Missions, 241, 317.
70. Thornley, Methodism, 120–21.
71. Ibid., 134. Thornley attributes the decline in membership to the rules which made membership undesirable.
72. The Methodist chairman and experienced missionary George Brown criticized the harsh prohibitions especially on kava as the put undue burden on the members, see Wood, Overseas Missions, 243.
73. John Garrett, “Methodism in Fiji since 1964,” in Mai Kea ki Vei? Stories of Methodism in Fiji and Rotuma 1835–1995, ed. A. Thornley and T. Vulaono (Suva: Methodist Church in Fiji and Rotuma, 1996), 193.
74. Wood, Mission, 355.
75. Ibid., 356.
76. Ibid., 347.
77. Plant Today for Tomorrow, 44–45, 109.
78. Ibid., 154.
79. Ibid., 95–100.
80. Ibid., 56–64.
81. Ibid., 79.
82. Lynda Newland, “Fiji,” in Globalization and the Re-Shaping of Christianity in the Pacific Islands, ed. Manfred Ernst (Suva: Pacific Theological College, 2006), 337.
83. Methodist Church in Fiji, Minutes of the 42nd Annual Conference 2005, appendix B. The total membership seems to be a bit low, because this figure would indicate a sharp decline compared to the census of 1996 which counted 280,000 Methodists. Considering the population growth the decline would be even stronger.
84. Information of Rev. Ilimeki Susu, October 20, 2008.
85. Manfred Ernst, “Ecumenism in Fiji: Restless Winds and Shifting Sands,” in Navigating Troubled Waters: The Ecumenical Movement in the Pacific Islands Since the 1980s, ed. Manfred Ernst and Lydia Johnson (Suva: Pacific Theological College, 2017), 51–95. Thirty-five percent of the population are Hindus or Muslims.
86. Garrett, “Methodism in Fiji,” 198–200.
87. Ibid., 200.
88. “Membership
