In August of 2024, a group of students from Hoani Tapu | St John’s Theological College had the opportunity to contribute to the Moana Water of Life conference in Suva, Fiji. The Reverend Harry Gereniu, a PhD student at the college, has written a series reflecting on his experiences at the talanoa. This is part one.
My experience of the Oceanian Anglican Talanoa/Korero/Talem-stori on the Moana Water of Life at Pacific Theological College, Suva, Fiji has made me realise that there are so many important things to discuss and do, especially regarding climate justice. Yet, for us as people whose bearings always begin with God and the Bible, we simply cannot go without them and believe that we have the energy and knowledge to do it by ourselves. This fact informs participants of the Water of Life Talanoa, we cannot just remain in the state of lamenting the past and present pressing issues; our faith has to be reflected in this talanoa. The focus on God is a primary virtue in the talanoa and the work that we have to do. God wills his purpose through our talanoa/korero/talem stori and through our action, as climate justice is a language that relates to the natural creation, which begins with God.
As our reflective talanoa and action go together, our Christian reflection needs to listen to other voices likewise. We need to cooperate with different stakeholders. We need to listen to them and simultaneously offer them our perspective on the possibilities that could make positive progress in the battle for climate justice. The voice and evidence of scientific research on climate change ask for our attention as science has evidence concerning changes that are crucial to our world. Those having lived experiences of the realities of climate change have been affected on numerous occasions. They need our attention and sincere cooperation. This asks for an act of cooperative courage that is unafraid to work with those who contribute immensely to the speed of climate change. If the battle for climate justice is to take root, then we need to take heed of the voices of everyone who is affected, as well as those whose activities contribute to hastening the pace of climate change.
Besides the vital call for cooperation between us and other stakeholders, an important aspect I learned at the talanoa is the ever-present reality of the unique Anglican Church of Aotearoa, New Zealand and Pasifika. If we are to consider a church that could relate well to the doctrine of the Trinity, it would be the Anglican Church of Aotearoa, New Zealand and Pasifika. From the outset, the three-tikanga church structure may have been framed intentionally for the benefit of everyone. As such, against the backdrop of its structural strength, it could be used as the frame of reference for Christian unity, which can be an example of great things to happen when truly bonded together. On the other hand, the aspects that motivate division instead of unity between the united three-tikanga structure, need to be scrutinised and if prevalent discarded. Otherwise, the unique three-tikanga structure shows gifts for reciprocity being available for the mission on climate justice.
By analysis, challenges can be seen emerging across the horizon. The presence of the diversity of participants during the talanoa/korero/talem-stori already presents the first challenge of the geographical scope for those who are and will actively be taking the helm of leadership. Being negative about what we do not have rather than the good we already have at our disposal, is to place ourselves under defeat even before we begin taking the first step forward in action. Perhaps negativity and envy if left unchecked can also be unhelpful for the progress of the good that the talanoa/korero has exposed for our mission and ministry. Learning from each other’s strengths and weaknesses and the willingness to consult is a key to success if our talanoa/koreoro is to bear fruit for the good of all. As the body of Christ, the church needs gifted individuals with courageous humility and willingness to seek to learn and assimilate, to give and receive.
As an observer, I value this talanoa/korero for its message of the potential for greater unity but also the need to be cautious of division within this crucial mission for the Anglican Church of Aotearoa, New Zealand and Pasifika. Thankfully, there are positive signs for future success. Still, there are also signs of subjects that could be deceptive and can bring down this concept of talanoa/korero if not carefully deciphered and simply ignored. As the Oaktree has produced new greenery during springtime, so do we need such renewal of our spirits to make all this happen as God may have wanted for the Church. Thus, I assume that as a three-tikanga Anglican Church, we need to bank on the positive similarities and promote them for one another.
The powerful symbol of the three-tikanga Anglican Church must not downgrade what it symbolises (unity in diversity) and must not employ comparison as an instrument for negative competition, but a positive one instead. For purposes of making that a reality, this talanoa/korero begins us on a good mode. Let us keep it that way, for we are all islanders and people of the moana. Let us continue the talanoa/korero/talem-stori as people of the liquid continent, who depended on it as a means of survival.
To God be the glory!