Source/Author: By Rev. S.M. Thevathasan, M.A.

An address given at the United Session of the Malaya Annual Conference and the Malaysia Chinese Mission Conference, August, 1946.

THERE IS NO TRIUMPH FOR EVIL. Though evil may apparently triumph for a time it is permitted only to emphasize the ultimate triumph of good. To those who belive in God, evil today is only a disguise for the good of tomorrow; only it is a veritable monster while it lasts. The period of Japanese occupation, whatever be our attitude today whether sober optimism or grim humour or bitter retrospect, while it lasted, came as a precursor of hell to try and test our faith, to discover the core if any of our Inner Strength and also, alas, to expose the deplorable condition of superficial living — without thought, without principles, without responsibility — so clearly brought to light in periods of such stress.

We are glad to recall that when Singapore fell the Methodist people, Chinese, Indian, Eurasian, all, soon learnt to assess the changed situation and to realise that to be known as a Christian was no indication of safety and yet were determined not to compromise. To the Japanese militarist, America was Enemy No. 1 and in the absence of Americans from the field, those known as the co-workers and friends of Americans were suspected most. I fully endorsed and still do the policy of missionaries evacuating on the eve of war and judging by what happened since this policy was not only wise but the only right one. In China with village economy involving personal care of the illiterate and undeveloped Christian community it might be different.

The Christian leaders soon met and with courage and faith began to assume the responsibility of putting our house in order. Though much of accustomed leadership was gone, we at once discovered our strength in pulling together. Freedom of worship was granted but no preaching was allowed. Though at first we little knew how much we were spied upon we acknowledged our responsibility to keep faith with the authorities and our appreciation of the opportunity for religious worship. We approached the authorities with the request that the Methodist Mission properties be not regarded as Enemy Property but be allowed for the use of the Methodist Church which is the direct successor of the Methodist Mission. But after many weary, nerve-wrecking endeavours we discovered that no such request was to be considered favourably though many tantalising visions of success were presented from various sources. The Custodian of Enemy Property at one stage argued with me how a Christian Church which teaches, “Behold the fowls of the air; they sow not, neither do they reap...,” can come to own property; all we needed was open air services, such as bring refreshment to souls that have renounced the world.

It took time for travel facilities to be resumed, and for the facts in connection with the departure of the Bishop and Mission staff, and of the hurriedly setup committee which was to function as Work Committee, possibly for a few months as then hoped, to be communicated to the leaders up the Peninsula. And the Work Committee, assuming that our churches and schools were going to function as before, made necessary arrangements and assignments of leaders for the various tasks. On the whole, the leadership was accepted and the Church began to function and to supply the much-needed spiritual comfort and guidance to many who needed it to tide over the catastrophic unsettlement of the period, involving much loss of personal property, and in some cases, incarceration and death. Soon it was discovered that some questions arose in the minds of some leaders up-country with regard to the proposed organisation under the circumstances. Through advice was given by the head office that until the atmosphere cleared the Church should accept the leadership in accordance with the insructions left by the Bishop, and accepted by the Authorities, it became clear that rather than disrupt the Church — allowing a small party to secede thus playing into the hands of a very suspicious and unfriendly Government — the demand for the meeting of the Conference be met. A joint conference was held in Singapore in September, 1942; a President and two Vice-Presidents were chosen; Cabinet appointments were revised, and plans for a financial campaign were definitely laid with the support of a strong committee. Before these plans could even begin to materialise it came as a shock to the Church leaders that the Methodist Church was again reported as an anti-Japanese Society. The occasion of the Conference session was capitalised for much-suspected Anti-Japanese propoganda; and the most painful part of this experience was that the informers were not exactly from without. It became necessary to abandon all our plans to be active as a connexional body for any attempt to push our programme might have meant closing down the Church. We obeyed the Government order literally, — having nothing to do with fellow Methodist Churches — acknowledging our responsibility to the Mayor or Governor to whom alone our appointments were due.

I wish I could finish this ugly chapter with the foregoing disappointing note of set-back. But, truth must be told and, truth might drive some people mad. Evidence was not wanting that there were some Methodist leaders — just a handful — who gloried in their close intimacy with the Japanese authorities. Their colleagues found it very difficult to gauge their loyalty to the Chuch and their capacity for cooperation. With utmost patience and great fortitude the Church faced the difficult period with faith strengthened and Christian loyalty and brotherhood improved on the whole. Each District Superintendent was expected to arrange for what supervision, advice and financial help he could render on a basis that should not arouse the suspicion that we were a united body.

Now, some of the gains of this period must be recorded:

First, the spirit of Christian charity was very much in evidence. Those in need were freely helped by those who were able. Inter-Church helpfulness was not exceptional. Some Chinese churches came forward to help generously some of our Tamil preachers. The Indian section of the population has never been rich but the Chinese merchant, especially the China-born with his extra-ordinary capacity for business enterprise surmounted all obstacles and made money and, what is more, shared. The Christian churches were never more prosperous, of course with Military Script. They acknowledged their Christian connection with other churches. War was not an unmixed evil.

Second, the spirit of cooperation and team-work. Inspite of the small rift referred to before which we might try to forget, there was something not only to be acknowledged but to be proud of. The Chinese, in charge of all Chinese work, and the Indians, in charge of Tamil and English, work pulled together remarkably well and acknowledged mutually the leadership of either group. It was keenly felt that this experience of close cooperation is most important. It needs to be cultivated and will have a far-reaching, wholesome effect on the life of Malaya not only religious but communal as well.

Third, the strength of the Methodist Movement was proven beyond the shadow of a doubt. That is not saying that there were no black sheep. The dominant role played by the Methodist community in any united Christian programmme, and the prominent lead given by laymen in keeping the Church together, was something to be proud of. It may not be safe to indulge in any prophecy but — whether the Japanese had stayed or not, whether Americans returned or not — the Methodist movement in Malaya had come to stay and would gather enough momentum to be sure of self-support and self-propagation. It would mean much more self-cleansing. No doubt, but enough of gold would still remain after the tire of refinement had played its part.

That leads me to say that it is the duty of this Conference, and all bodies of authority in the Methodist Church, to insist upon cultivating this native strength so that Methodism in Malaya shall become truly indigenous. Foreign leadership, as such, shall soon disappear, but there should be one leadership, but whomever is capable of giving a lead, whether Chinese, Indian, American, or anyone else. The sooner the missionary realises that his success is paradoxically to be gained by his failure to find an assured place in leadership the faster will the Church grow. But we need the invigorating co-operation and fellowship and help that can come from America for a long time. However, the changed atmosphere of the whole East should be noted and acknowledged by the Methodist Church. An endorsement of this policy of strengthening the Church by advancing local leadership, not tomorrow but to-day — now, should be unmistakably sponsored by the Mission Board in New York: not that our leaders will be infallible but every mistake they make might be the repetition of mistakes made by their predecessors. This will pave the way for a stronger Church. Another war may not overtake us but we must develop self-reliance and self-respect.

One last reflection and I am done. “Watchman, tell us of the night? . . . The dawn cometh . . . and the night.” What of Christian enterprise in the East under altered circumstances? China today is a great power. Every Chinese not only knows it but is glad to have it known. India is soon to be an Independent country. The East Indies are in the throes of a liberation movement. Under these altered circumstances what kind of a reception will Christianity have? Will it still be presented as a “gift” from the West, as a “desirable addendum” to a most desirable alliance with a leader country or a patronising friendly country? Will India continue to give an honoured place to the Missionary? What will be the status of the Indian Christian? I had a most enlightening conversation with an Indian Army man, a Havildar, who needed spiritual comfort and advice. He was a mass of conflicts. Christianity was received by him as a “respectable gift” from a Power whose favours he needed. But when in Rangoon he was exhorted by a fellow soldier that the stage had to be reset now that an Asiatic power was bidding for power, consequently a reversion to the old faith was the wisest thing to do. He was worse than confounded. How to relate Christianity to a life that is in flux? There are Christians and Christian ministers who are afraid that their prestige and influence would be lost in an Independent India or Hindu India. But Christianity in India will stay. It may undergo modification, it may take on an Eastern garb which might be to the good. Statistics may indicate a decline; the mass movement may become a thing of the past — yet a stronger, better type of Christianity will emerge reinvigorated by assuming native strength, ready to exert that leavening influence that India needs. Placed side by side with other faiths it will be still able to command respect. As I foresee, Christianity in India will grow, its reception be more genuine, because India, so religious, so intelligent, cannot pass by Christ — Mutatis Mutandis. The same picture will be true of China. The Christian Missions and the Christian Churches, the Methodist Church in particular, if wide-awake to the opportunities ahead of them will have a fruitful task.

        The Son of God goes forth to war
        Who follows in his train?


By Rev. S. M. Thevathasan, M.A.
(Univ. of Madras)
Malaysia Message
December 1946