The first edition of Transplanted Christianity appeared in 1987, with second, third and fourth editions in 1989 and 1995 and 1997. There has been considerable interest in an updated and revised version of the book since the last edition appeared. While we were keen to meet that demand our involvement in a multitude of other projects has delayed that. To help keep the book accessible though it has been available in recent years in a digital format on Peter Lineham’s Massey University website.
This fifth edition retains the material in the first five chapters with a few small changes to chapter three. The sixth chapter has been revised with some documents transferred to the following chapter. The seventh chapter is new and covers the thirty-five years 1980-2015. Selecting documents for that chapter has involved a very significant rethinking of the shape of New Zealand’s religious history.
The religious scene in the last thirty-five years has been somewhat tumultuous with changes perhaps greater than in any previous period. Those who identify as Christian in the national census are for the first time below fifty percent of the population. The ecumenical movement which was at the centre of national church life in the previous period was increasingly marginalised. The so-called mainline Protestant denominations have experienced marked ongoing decline as their membership has aged and not been replaced by younger members. Evangelical and conservative Christianity has gained a much higher profile in church and national life, while liberal and more radical forms have declined. Large independent mega churches, influenced by American models, often led by a charismatic leader or husband and wife team, have appeared.
New Zealand society has changed dramatically since 1980. The Treaty of Waitangi has gained greater recognition and through the work of the Waitangi Tribunal there has been a public historical recognition of acts of colonial and government injustice against Maori which have led to processes of apology, reconciliation and compensation. For the churches, particularly Anglicans and Methodists, recognition of bicultural partnership has reshaped their organisations and life in many positive ways.
The debates within churches over sexuality and the legislative changes resulting in the Law Reform Act in 1986, Civil Unions 2005, and the Marriage (Definition of Marriage) Amendment Act in 2013 have resulted in denominational divisions and polarisation around differing views. Meanwhile the wider society has been more tolerant and accepting of these changes.
The composition of New Zealand’s population has changed noticeably with large migration from Asia in particular going alongside the already large Pacific Islander communities. For the churches this has presented new challenges in working with people of different languages and cultures. The appearance of ethnic churches has been one expression of this, as well as the growth of ethnic churches within the older denominations.
The turbulent changes of the late 1980s resulted in a radical restructuring of the New Zealand economy and political life. The introduction of Mixed Member Proportional Representation brought greater diversity to political representation. The idealised egalitarianism has been replaced by a society where the growth of individual wealth has resulted in much greater disparity between rich and poor. The churches have continued to be at the forefront of social agencies working in the areas of drug and alcohol rehabilitation, unemployment, social deprivation and housing. The huge investment of churches of a previous generation in aged care has to a considerable extent been taken over by the private sector.
The study of New Zealand church and religious history, once a Cinderella area, has grown in prominence. The Religious History Association of Aotearoa New Zealand with its regular conferences and newsletter has promoted this study. The annual New Zealand Religious History Newsletter lists all the publications, theses and research being undertaken in New Zealand religious history. Back copies of the Newsletter are available at: https://researchspace.auckland.ac.nz/handle/2292/1961
Allan Davidson’s Christianity in Aotearoa: A History of Church and Society in New Zealand has provided an overview which complements this volume. Peter Lineham’s New Zealand Religious History: A Bibliography (available online) continues to provide an updated accessible list of relevant publications.
For this revised edition, the major work has been undertaken by Peter Lineham with assistance from Allan Davidson. We have thoroughly enjoyed the friendship and collegiality which has gone with our work for this volume and in other projects over many years. We hope that this edition will continue to help stimulate ongoing research, writing, teaching and learning in the area of New Zealand church and religious history.
Allan Davidson
Peter Lineham
May 2015