(accessed September 9, 2018).
89. The first baptisms occurred in 1899, then in 1903 for Bogadjim. All were exceptional cases of members of the missionary household.
90. G. Kunze, Im Dienste des Kreuzes auf ungebahnten Pfaden. Schwierige Missionsanfänge auf einsamer Südsee Insel (Gütersloh: C. Bertelsmann, 1901), 54.
91. A. Hanke, Die Rheinische Mission im Kaiser-Wilhelms-Land (Barmen: Verlag des Missionshauses, 1908), 37 (own translation).
92. Christian Keysser, Bürger zweier Welten, ed. W. Fugmann (Stuttgart: Hänssler, 1985), 13.
93. The Lutheran Church in Papua New Guinea: The First Hundred Years 1886–1986, ed. Herwig Wagner and Hermann Reiner (Adelaide: Lutheran Publishing House, 1986), 74.
94. C. Keysser, A People Reborn (Pasadena: William Carey Library, 1980), 7.
95. Keysser, A People Reborn, 214, 294. The establishment of this order was rejected by the first missionary Johann Flierl who regarded it as Keysser’s invention and not coming from the people, cf. Traugott Farnbacher, Gemeinde Verantworten. Anfänge. Entwicklungen und Perspektiven von Gemeinde und Ämtern der Evangelisch-Lutherischen Kirche in Papua-Neuguinea (Hamburg: LIT Verlag, 1999), 196–208.
96. The use of corporal punishment was controversial among missionaries and later prohibited by the Australian government, Farnbacher, Gemeinde, 203–204.
97. Numunc Kemung, Nareng Gareng. A Principle for Mission in Papua New Guinea (Erlangen: Verlag für Mission und Ökumene, 1998), 119.
98. Interview conducted by a student from Logaweng Theological Seminary in 2007.
99. Cf. Theodor Ahrens, “Die Aktualität Christian Keyssers. Eine Fallstudie protestantischer Mission.” Zeitschrift für Mission 14 (1988), 104.
100. A famous example from the highlands of Papua New Guinea is Hermann Strauss, Die Mi-Kultur der Hagenberg-Stämme im östlichen Zentral-Neuguinea (Hamburg: Komisssionsverlag Cram, de Gruyter, 1962).
101. See James C. Russell, The Germanization of Early Medieval Christianity: A Sociohistorical Approach to Religious Transformation (Oxford: Oxford University Press, 1994).
102. Keysser, Bürger zweier Welten, 56, 60. Similar statements are recorded by the Rhenish missionary Hoffmann, quoted in H. Schütte, Der Ursprung der Messer und Beile. Gedanken zum zivilisatorischen Projekt rheinischer Missionare im frühkolonialen Neuguinea (Hamburg: Abera, 1995), 141.
103. Keysser, Bürger zweier Welten, 72.
104. Theodor Ahrens, Der neue Mensch im kolonialen Zwielicht. Studien zum religiösen Wandel in Ozeanien (Hamburg: LIT Verlag, 1993).
105. Peter D. Koehne, “Justification, the Ministry and the Keysser Method.” Lutheran Theological Journal 17 (1983), 103–14. Koehne believes that sin must be eradicated through acts of contrition and penance rather than through absolution.
106. Kemung, Nareng Gareng, 123.
107. Ahrens, “Aktualität,” 100–106. The first criticism came from Senior Flierl and Stefan Lehner who offered an alternative concept with stricter separation between Christian and social leadership, cf. Farnbacher, Gemeinde, 201–202.
108. Pilhofer wrote a handbook for evangelists in which he laid out the biblical stories which they should use: forty Old Testament stories and only twenty from the New Testament. His mission handbook for the Neuendettelsau Mission: G. Pilhofer, Einführung in die missionarische Praxis unseres Missionsfeldes in Neuguinea, Neuendettelsau archive, sign. 5.178.
109. Pilhofer, Einführung, 54.
110. The minutes of the discussion are filed under the title “Missionare hinter Stacheldraht” at the Neuendettelsau archive signature 7.20. The following paragraphs summarize the arguments. See Michael Press, Kokosnuss und Kreuz. Geschichten von Christen im Pazifik (Neuendettelsau: Erlanger Verlag für Mission und Ökumene 2010), 80–82.
111. Hermann Strauss, “A Study of Mission Methods,” LMNG Conference paper 1959, 16.
112. Strauss, “Study,” 17
113. The Lutheran Church in Papua New Guinea, 208.
114. Interviewed by students of Logaweng seminary in 2005.
115. Ian Hogbin, Transformation Scene. The Changing Culture of a New Guinea Village (London: Routledge, 1951).
116. Hogbin, Transformation Scene, 236–39.
117. Ibid., 260–66.
118. Georg F. Vicedom, “Das neue Gottesverhältnis,” “In wieweit ist das Christentum Eigenbesitz der Heidenchristen geworden?” and “Die Papua und das Schicksal,” unpublished essays in the Neuendettelsau Mission archive, sign. 5.261.
119. Georg F. Vicedom, “Die jungen Kirchen und ihre Umwelt,” unpublished essay in the Neuendettelsau Mission archive, sign. 5.261.
120. Koehne, “Justification,” 110. Kuehne argues that this emphasis on local elders and teachers supported a legalistic Christianity based on congregational discipline.
121. H. Lutschewitsch, “Von der Evangelistenmision zur Pfarrerkirche in Papua Neuguinea,” in Wok Misin—100 Jahre deutsche Mission in Papua Neuguinea. Dokumentation einer Tagung des Missionskolleg (Neuendettelsau: Missionskolleg, 1986), 23–31.
122. This movement started already in the 1920s, cf. Gernot Fugmann, The Birth of an Indigenous Church, Point Series 10 (Goroka: The Melanesian Institute, 1986), 78–79.
123. Hermann Strauss, “How to Lead the New Guinea Christians from Misconceptions to a True Understanding of the Scriptural Teaching of Repentance,” LMNG Conference paper, 1953, Neuendettelsau archive, sign. 7.181.
124. H. Hannemann, “Forgiveness,” unpublished manuscript, 1962. Neuendettelsau archive, sign. 7.181.
125. Hans Flierl, “Confirmation within the Evangelical Lutheran Church of New Guinea.” LMNG report, 1968. Neuendettelsau archive, sign. 7.181.
126. Kemung, Nareng Gareng , 136.
127. Cf. Ibid., 128.
128. The Evangelical Lutheran Church of Papua New Guinea. Report on a Fact Finding Survey, ed. Theodor Ahrens (Goroka: Melanesian Institute, 1977), 5–6. The page numbers in the text refer to this text.
129. G. Fugmann, “The Mission of the Lutheran Church in PNG,” quoted after John May, “Autonomous Church in Papua New Guinea,” in The Lutheran Church in Papua New Guinea, 307–24. According to the survey of missionary Hermann Reiner, “The Challenge to the Ministry Today.” Point No 1, 1976, 44–45, the church has become “like a corpse without any joy. In the services there is no inspiration . . . the sermon is idle talk, and lets the audience fall asleep . . . the liturgy just follows the pattern of the hymn book and tires the congregation . . . there are villages where the gardens literally run to seed and grow wild, because the male population is gambling from morning to night.”
130. Gernot Fugmann, “Sie haben die Geister in Ketten gelegt. Ein Diskussionsbeirag zum missionarischen Problem der Entmächtigung
